NOTES,
CRITICAL, EXPLANA TOR Y AND 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. I.
NEW YORK:
HARPER & BROTHERS, PUBLISHERS,
FRANKLIN SQ.UARE.
I868.




Entered, according to Act of Congress, in the year 1867, by
ALBERT BARNES,
In the Clerk's Office of the District Court of the United States for the Eastern
District of Pennsylvania.




PREFACE.
THESE Notes on the Book of Psalms complete my labours in
endeavouring to explain and illustrate the sacred Scriptures.
At my time 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 this4 te
closing labour of my life, in this department, to contemplate thi
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.
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
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 Ndtes 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 by all who consult these volumes. I have
performed my work as well as I could; but I have not accolnplished 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
wind. The nature of the work in which I have thus been
engaged is such as to give great additional solemnity to these
reflections. HIe 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 thousands, 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 French 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 t+rr —Tehillim, Psalms, or more fully,,irnn iDn —Sepher Tehillim, " Book of Psalms." Sometimes a shorter
title is'used- -i-Tillim. Other terms are used as appropriate
to particular psalms, as,ji.n. —mizmorim, or'1?.', shirim, songs; or
in the singular, znl., mizmor, and't., 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.,
Ixviii., 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-'- 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 be 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 baXpboc, in the plural 4aX\Aoi-psalmos,
and psalmoi.  This word is derived fiom  caXXw, 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 twitching it with the finger or with a plectrum (7rXqrrpov)-an instrument
for striking the strings of a lyre, as a quill. Cic. N. 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 —4X/I6o, psalmos-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 —aXXw, psallo-is used in the New Testament as denotingpraise
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 making 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 Testament. The noun-4-aXy6g, 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 a 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 psalmss.-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 fiom the
time of Moses to the time of the return from the captivity of Babylon, 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, sixtyseven; to Rosenmiiller and Eichhorn, seventy-one; and to Hengstenberg, 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, Rosenmiiller, 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 mlny 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 inthe collection, (Ps. lxiii.
-Ixxxiii.,) 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 introduce
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 temple 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 psalms; 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 mentioned 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 the 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
Degrees." 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 authorship. 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 Book 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 David. 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 collections, sufficiently marked in their character, and 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, probably, 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 ordered a collection of
the proverbs of Solomon to be made and written out (Prov. 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.                       xii
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 collection, 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 prevent 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. lxxxiv.-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 anonymous 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




Siv                   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 their 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 appreciate 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., cx., cxxii., cxxiv., cxxxi., cxxxiii., the four last being
among the "Songs of Degrees," cxxxviii., cxxxix., cxl., cxli., cxlii.,
cxliii., cxliv., cxlv.,) are ascribed to David. Part (Psalms cxx.-cxxxiv.)
consist of the " Songs of Degrees." The rest (Psalms cvii., cxi., cxii.,
cxiii., cxiv., cxv., cxvi., cxvii., cxviii., cxix., cxxxv., cxxxvi., cxxxvii.,
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 thirtyfour, have now in the Hebrew titles or superscriptions. Some, however, 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 indicating what was the common opinion on the subject of the authorship, 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 Septuagint 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
ouigrnaL. These tacts, however,'wodA not mke 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 occasion, 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 prefixed 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
mneaning 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 Templemusic, 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 book, 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 explanation 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 interpreters. Rosenmiiller, Hist. Interp. Librorum Sacrorum, 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., Ixix.
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 internal 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 demonstrated that an error has crept into the text by the fault of transcribers.
~ 5. The general character of the Book 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 tmnong the ancients, as it is among
the moderns. Anacreon, Alcoeus, 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, penitence 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.; (b) 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., cii., 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 peculiarity 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
HIGHT   (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
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 translation of the introduction of De Wette, by Prof. J. Torrey, in the
Biblical Repository, Vol. 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 but 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
Rosenmiiller, 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. ver. 18; he was not, therefore, 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. 34. 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 cultivation, 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 sufficient 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' (OlnrT) has been understood, not without
grounds, in the sense of song; for the word R^'3 sometimes signifies poet,
Ex. xv. 20, and R~, 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 lrlnn, which is there
employed, may not perhaps signify to sing, for Saul and Saul's messengers
prophecy-mNi:3nn —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 government. 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 cultivation 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 represented 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 productions 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
* Beytrige zur Einleit. ins A. T., vol. i., p. 85, sq.




INTRODUCTION.                           xxiii
Lord,'because his mercy endureth 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 companions and assistants in the poetic art; and, in fact, several of David's contemporaries 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 thousand 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 period 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, lxxix., 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 prophets 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 Septuagint as authors of psalms."
~ 6. The 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 implacableness which the writers seem to manifest. 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
with 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 thou them, O 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, but 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, O 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 soul, I am thy salvation. Let them be confounded 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 dark




INTRODUCTION.                           xxv
and slippery: and let the angel of the Lord persecute them. 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, 0 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, 0 God, in their mouth: break out the
great teeth of the young lions, O 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.....    my God, make
them like a wheel; as the stubble before the wind. As the fire burneth 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. 6-15: "Set thou a wicked man 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 continually 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 rewardeth thee as thou hast served us. Happy shall he be, that taketh and
dasheth thy little ones against the stones."
These are specimens of the class of psalms now under consideration, 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.) Whatever 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 perpetuated. 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.  Moreover, 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.                     xxii
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 book; 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 inconsistent 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 Bible was composed, and in which these men
lived.  This remark is not made on the supposition that the principles 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 language 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 weread Homer, or when we
read the records of knight-errantry, or when we endeavour to understand 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 Christianity. 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 understand 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 prophetic; 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 applied
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 language 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 feelingor desire-or wish; there is language used which implies that there
would be gratification-satisfaction-pleasure-if the calamity invoked should come upon the enemies of the writer, or if the punishment 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
thefairness 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, " 0 daughter
of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us.  Happy shall he be 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 pleasure 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 difficulties 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 inspiration 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
anycircumstance 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 represented 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 anything 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, imprisonment, 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 we 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 business it is to detect and arrest offenders; there is a class whose business 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, jurymen, and judges; we have sheriffs, keepers of prisons, and executioners.  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 enter into the very structure of society
as it exists on earth; 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 juryman, 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 criminal 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 hangman. 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 not 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 benevolence. 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 engaged 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 neighbour, hisfellow-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 community, 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.
he has 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 successful 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 destruction 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.
(f) It only remains to be added, as bearing on th'e point here suggested, 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 constable, 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 vindictive spirit, or are contrary to the purest and most benevolent feelings 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 inspiration 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 aot 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.
(b) 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 inconsistent with the idea of absolute perfection of character. It is, therefore, 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, happiness 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 orly is fitted for man; such a record
only would properly represent and describe man in his present condition. 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 strugglings 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, persecutors, 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 menwith 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 conduct 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 evidence 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.
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 existence 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 themselves 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 regard 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 Book 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 aproof that the authors of the Psalmswere
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.                    xxxi
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 reflecting 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 comparatively 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; but 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 languages, of the highest kind of lyric excellence, yet it is to be admitted 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 Psalms appropriate to his circumstances; 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 together 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 anticipations 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 accurately, 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 Englishman 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 literature 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 appreciate 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 evidence 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 conneced 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 translation 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 interpretation 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 all
that would be demanded; nor would any power of explaining local
allusions, laws, customs, manners, or geographical or historical references, 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 circumstances 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 be
deep religious experience. There should be an acquaintance with piety
in its highest forms of rapture, and in the lowest depths of despondency, 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 adaptedness 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 be 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 ofappreciating 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 Volume 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 Commentary on the Psalms may be traced to this source. A mere philologist; a man who regards nothing as valuable but exact demonstration; 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 tje 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, despondency, 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 knowledge 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 transplant from Germany what has been produced under Rationalistic
views of the Bible, or even what the German mind in its best workings 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 accomplished 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 illustrations of piety; they so touch the deepest fountains
of emotion in the soul, that, so far as most of these points are concerned, 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 commentator can 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 Venema; 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 influence 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.                sorrow and ruin. This was the great
principle of the Jewish Theocracy; and
THE first psalm  has no title prefixed  was of sufficient importance to be stated
to it, which is the case, also, with many  clearly in  the commencement of a
others, Ps. x., cxvi., cxvii., etc. It is now  book that was designed to illustrate so
in vain to attempt to search for the cause  fully the nature and the value of true
of this omission.  On the origin and   religion. Comp. Deut. xxvii., xxviii.
authority of the titles prefixed to the  The psalm is designed to describe the
Psalms, see Introduct., ~ 4. Some have  blessedness or the happiness of the righsupposed that the reason why no title was  teous man. This is done "literally and
affixed to this psalm was that the general  figuratively, positively and negatively,
title, "The Psalms of David," was pre-  directly and by contrast, with respect
fixed to the whole book, and that that  both to his character and his condition
was a sufficient indication of the author  here and hereafter."-Professor Alexof this the first in the series. But this  ander. It is not, however, as Professor
is mere conjecture, and this reason would  Alexander supposes, a "picture of the
no more make proper the omission of the  truly happy man;" it is a description
title to the first psalm than of any other  of the blessedness of the righteous man,
that came under that general title. In  in contrast with the condition of the
some manuscripts (2 Codd. DeRossi) this  unrighteous. The righteous man is inpsalm is not numbered; in some others  deed prosperous and happy; and it is
(4 Codd. Kennic., and 3 De Rossi) it is  one design of the psalm to show this.
united with the second psalm, and the  But it is not the happy man, as such,
two are reckoned as one. It is, how-   that is in the eye of the psalmist; it is
ever, manifestly a distinct composition  the righteous man, and the blessedness
from the second psalm. It has a unity  of being righteous.
of its own, as the second has also; and  The psalm is properly made up of two
there are almost no two psalms in the  parts-the blessedness of the righteous
whole collection which might not be    man, and the unblessedness, Ungliick (De
united with as much propriety as these.  Wette), of the wicked or ungodly man.
It is impossible now to ascertain the    I. The blessedness of the righteous
authorship of the psalm, though the com-  man, vers. 1-3. This consists also of
mon opinion is probably the correct one,  two minor parts:that it was composed by David. But on    (1.) His character (vers. 1, 2), and
what occasion it was written it is now  this is described also in two formsequally impossible to discover. There are  negatively and positively.
no historical allusions in it which would  (a) Negatively.-He does not waik
enable us to determine the occasion on        in the counsel of the ungodly,
which it was written, as hr    there is        nothingr stand in the way of sinners,
in it which certainly determines its           nor sit in the seat of the scornauthorship. The terms employed are of         ful, ver. 1.
the most general character, and the       (b) Positively.-He.delights in the
sentiments are applicable to all times        law  of the Lord, and he has
and all lands. It has all the marks of        pleasure  in  meditating  conbeing a general introduction to the           tinually on his truth, ver. 2.
Book of Psalms, and of having been de-   (2) His prosperity, as the result of
signed to express in a few sentences the  being righteous, vS. 3. His condition is
substance of the entire collection, or to  compared with that of a tree planted
state the great principle which would be  in a well-watered place, whose leaves
found to run through the whole of it-  are always green, and whose fruit never
that a righteous life will be attended  fails; so whatever he does shall prosper.
with prosperity and happiness, and that  II. The condition of the unrighteous,
the life of the wicked will be followed by  or the strong contrast between the unVOL. BI.




2                              PSALM    I.
PSALM     I.             walketh not a in the counsel of the
BLESSED       is the   man    that   1 ungodly, nor standeth in the way
a Prov. iv. 14, 15.                   1 Or, wicked.
righteous and the righteous, vers. 4-6.  the general description of the happy
Their condition and destiny are expressed  man-the man whose condition is a
in three forms:-                     happy and a desirable one. ~ That
(1) They are like chaff which the  walketh not. Whose character is that
wind drTheshant        acquitted inaw  he does not walk in the manner speci(2) They shall not be acquitted in  fled  Professor Alexander renders
the judgment, nor have a place among  e thi  Professor Alalkder renders
the righteous, ver. 5.this, "Who has not walked.                 But it
(3) They shall not be approved by  implies more than this; it refers to
God, but shall perish, ver. 6.      more than the past. It is the characteristic of the man, always and
1. Blessed is-the man. That is, his  habitually, that he does not thus walk;
condition is a happy or a desirable  it has not only been true in the past,
one. The word here used,-lt;, aishair,  but it is true in the present, and will
means properly happiness or blessed-  be true in the future.  It is that
ness. It is found, however, only in the  which distinguishes the man. The
plural form and in the construct state,  word soalk is often used in the Scripand takes the nature and force of an  tures to denote a way of life or coninterjection-" O the happiness of the  duct-since life is represented as a
man!' or " O happy man!"   Deut. journey, and man as a traveller. Ps.
xxxiii.29: "Happy art thou,O Israel!"  xv. 2: "Who walketh uprightly."
1 Kings x. 8: "Happy are thy men,   Compare 1 Kings ix. 4; Deut. xix. 9;
happy are these thy servants!"  Job  xxviii. 9; Ps. lxxxi. 12,13; Isa. xxxiii.
v. 17: "Hrappy is the man whom      15. ~ In the counsel. After the manGod correcteth!" Ps. ii. 12: "Blessed  ner, theprinciples,theplansofthisclass
are all they that put their trust in  of men. He does not take counsel of
him!" See also Ps. xxxii. 1, 2; xxxiii. them  as to the way in which he
12; xxxiv. 8; xl. 4; xli. 1; lxv. 4;  should live, but from the law of the
lxxxiv. 4, 5, 12, et al., where it is  Lord, ver. 2.  This would include
rendered blessed. The word is of the  such things as these:-he does not
most general character, and, in itself,  follow the advice of sinners, 2 Sam.
would embrace all that is supposed to  xvi. 20; 1 Kings i. 12; he does not
constitute real happiness. The par-  execute the purposes or plans of sinticular kind of blessedness referred to  ners, Isa. xix. 3; he does not frame
here, as explained in the subsequent  his life according to their views and
part of the psalm, consists in the fact  suggestions. In his plans and purthat he avoids the companionship of  poses of life he is independent of
the wicked; that he has pleasure in  them, and looks to some other source
the law of the Lord; that he will be  for the rules to guide him. ~ Of the
prospered in this world; and that he  ungodly.  The wicked.  The word
will not perish at last. The word   here used is general, and would em"man" here, also, is of the most    brace all kinds and degrees of the
general character, and is designed to  unrighteous. It is not so specific, and
include all men, of all times and of all  would, in itself, not indicate as deficonditions, who possess the character  nite, or as aggravated depravity, as
referred to. The term is applicable  the terms which follow. The general
to the poor as well as to the rich; to  sentiment here is, that the man rethe low as well as to the exalted; to  ferred to is not the companion of
the servant as well as to the master;  wicked men. ~t Nor standeth. This
alike to the aged, the middle-aged,  indicates more deliberation; a chaand the young. All who have the     racter more fixed and decided. ~ In
character here desciibed come under  the way. The path where they are




PSALM    I.                            3
of sinners, nor sitteth b in the seat I of the scornful:
b Jer. xv. 17.
found, or where they usually go. His 1; xv. 12, et saepe.  It denotes a
standing there would be as if he higher and more determined grade of
waited for them, or as if he desired wickedness than either of the other
to be associated with them. Instead words employed, and refers to the
of passing along in his own regular consummation of a depraved characand proper employment, he stations ter, the last stage of wickedness,
himself in the path where sinners when     God and sacred things are
usually go, and lingersand loitersthere. treated with contempt and derision.
Thus he indicates a desire to be with There is hope of a man as long as he
them. This is often, in fact, illustrated will treat virtue and religion with
by men who place themselves, as if some degree of respect; there is
they had nothing to do, in the usual little or none when he has reached
situation where the wicked pass along, the point in his own character in
or where they may be met with at the which virtue and piety are regarded
corners of the streets in a great city. only as fit subjects for ridicule and
[ Of sinners, O    hE, hattayis. This scorn. We have here, then, a beauword means literally, those who miss tiful double gradation or climax, in
the mark; then, those who err from  the nouns and verbs of this verse,
the path of duty or rectitude. It is indicating successive stages of chaoften used to denote any kind or de- racter. There is, first, casual walking
gree of sin. It is more specific than with the wicked, or accidentally fallthe former word rendered ungodl, ing into their company; there is
as denoting those who depart from  then a more deliberate inclination
the path of duty; who fail in regard for their society, indicated by a volunto the great end of life; who vio- tary putting of oneself in places
late positive and known obligations. where they usually congregate, and
~ Nor sitteth.   This implies still standing to wait for them; and then
greater deliberation and determina- there is a deliberate and settled purtion of character than either of the pose of associating with them, or of
other words employed.    The man becoming permanently one of them,
here referred to does not casually and by regularly sitting  among them.
accidentally walk along with them, So also it is in regard to the persons
nor put himself in their way by with whom they associate. They are,
standing where they are ordinarily first, irreligious men  in general;
to be found; but he has become one then, those who have so far advanced
of them  by occupying a seat with in depravity as to disregard known
them; thus deliberately associating duty, and to violate known obligawith them.   He has an established tions; and then, those who become
residence among the wicked; he is confirmed   in infidelity,  and who
permanently one of their number. openly mock at virtue, and scoff at
~T In the seat. The seat which the the claims of religion. It is unnecesscornful usually occupy; the place sary to say that, in both these rewhere such men converse and sit toge- spects, this is an accurate description
ther-as in a ball-room, or in a " club," of what actually occurs in the world.
where wicked men hold their meet- He who casually and accidentally
ings, or where infidels and scoffers are walks with the wicked, listening to
accustomed to assemble.   ~ Of the their counsel, will soon learn to place
scornful, t3S., laitzim.  This word himself in their way, and to wait for
properly means those who mock, de- them, desiring their society, and will
ride, scoff; those who treat virtue ultimately be likely to be found idenand religion with contempt and scorn. tified with open scoffers; and he who
Prov. i. 22; iii. 34; ix. 7, 8; xiii. indulges in one form of depravity, or




~~~~4   ~PSALM I.
2 But his delight c is in the law  he meditate day and night.
of the Lord; and in his law d doth
c Job xxiii. 12.                   d Ps. cxix. 97.
in the neglect of religion in any way, xix. 10; cxix. 97, 99. t~ And in his
will, unless restrained and converted, law.  On his law, or his truth.
be likely to run through every grade I~ He doth meditate. The word here
of wickedness, until he becomes a used, A17r, hagah, means properly
confirmed scoffer at all religion. The to murmur, to mutter; then, to speak;
sentiment in this verse is, that the then, to utter in a low murmuring
man who is truly blessed is a man voice, as is often done by a person in
who does none of these things. His deep meditation; hence, in the usual
associations and preferences are found sense, to meditate on anything; to
elsewhere, as is stated in the next think of it. So Joshua i. 8: " Thou
verse,                            shalt meditate therein [the law] day
2. But his delight. His pleasure; and night." Ps. lxxvii. 12: "I mehis happiness.  Instead of finding dilate on all thy work."  Prov. xv.
his happiness in the society and the 28: "The heart of the righteous
occupations of the wicked, he finds it meditateth what to answer."  The
in the truth of God.  The law or meaning here is, he thinks of it; he
truth of God is not distasteful to him, endeavours to understand its meanbut he so delights in it as to desire to ing; lie has pleasure in reflecting on
become more and more acquainted it. It is not a subject which he puts
with it, and to have its truths im- away from him, or in respect to which
pressed more and more on his heart. he is indifferent, but he keeps it
~f In the law of the Lord. The law  before his mind, and has satisfaction
of JEHOVAH-the small capitals in in doing it. ~ Day and night. That
the translation indicating here as is, continually-as day andnight conelsewhere that the original word is stitute the whole of time. The meanJEHOVAH.    The word law in the ing is-(a) he does this habitually,
Scriptures is used in a considerable or he intentionally forms the habit of
variety of significations. The Hebrew  meditating on Divine truth, by disword nni, torah, properly means ciplining his mind in order that he
instruction, precept; and then, an in- may do it; (b) he takes time to do
junction, command, law, in the usual it-designedly setting apart suitable
sense of the word.  It was applied portions of each day, that, withdrawn
particularly to the Pentateuch, or from the cares of life, he may refresh
law of Moses (comp. Notes on Luke his spirit by contemplating Divine
xxiv. 44), as containing the first writ- truth, or maybecomebetter acquainted
ten and recorded laws of God; and with God, and with his duty to him,
then the word came, in a more general and may bring to bear upon his own
sense, to be applied to all the books of soul more directly the truths perthe Old Testament, as being an expo- taining to eternal realities; (c) he
sition and application of the law. Here does this in the intervals of business,
the word undoubtedly refers to the the moments of leisure which he may
written revelation of the will of God have during the day-having thus
as far as it was then made known. an unfailing subject of reflection to
On the same principle, however, the which his mind readily reverts, and
declaration here made would apply in which, amid the cares and toils of
to any part of a Divine revelation; life, he finds relaxation and comfort;
and hence the sentiment is, that a and (d) he does it in the wakeful
truly pious man finds his highest de- hours of night, when sick and tossed
light in the revealed truths of God. upon his bed, or when, for any other
This is often referred to as charac- reason, his " eyes are held waking."
teristic of true piety.  Comp. Ps. Ps. lxiii. 5, 6: "My soul shall be




PSALM   I.                             5
3 And he shall be like a tree that bringeth forth his fruit in
eplanted by the rivers of water, his season; his leaf also shall
e Jer. xvii. 8.
satisfied as with marrow and fatness; largest runs directly to Damascus,
and my mouth shall praise thee with and is distributed to all the cisterns
joyful lips; when I remember thee and fountains of the city. The other
upon my bed, and meditate on thee in two, which I take to be the work ot
the night-watches."   Ps. cxix. 54: art, are drawn round, the one to the
"Thy statutes have been my songs in right, and the other to the left, on
the house of my pilgrimage."  Comp. the borders of the gardens, into which'
vers. 23, 48; Ps. cxliii. 5. It is pro- they are let out, as they pass, by little
bable that the psalmist- had the in- rivulets, and so dispersed over all the
junction in his mind which is con- vast wood, insomuch that there is not
tained in Josh. i. 8.               a garden but has a fine, quick stream
3. And he shall be like a tree. A  running through it."  Trav., p. 122.
description of the happiness or pros- A striking allusion to trees cultivated
perity of the man who thus avoids the in this manner occurs in Ezek. xxxi.
way of sinners, and who delights in 3, 4: "Behold, the Assyrian was a
the law of God, now follows. This is cedar in Lebanon, with fair branches,
presented in the form of a very beau- and with a shadowing shroud, and of
tiful image-a tree planted where its a high stature, and his top was among
roots would have abundance of water. the thick boughs. The waters made
T Planted by the rivers of water. It him great, the deep set him up on
is not a tree that springs up spon- high, with his rivers running round
taneously, but one that is set out in a about his plants, and sent out his
favorable place, and that is culti- little rivers unto all the trees of the
vated with care. The word " rivers" field."  So Eccles. ii. 4: "I made me
does not here quite express the sense pools of water, to water therewith the
of the original. The Hebrew word wood that bringeth forth trees."  No
p(3b  peleg, from ^~)^)palag, to cleave, particular kind of tree is referred to
to split, to divide), properly means di- in the passage before us, but there are
visions; and then, channels, canals, abundant illustrations of the passage
trenches, branching-cuts, brooks. The in the rows of willow, oranges, &c.,
allusion is to the Oriental method of that stand on the banks of these artiirrigating their lands by making arti- ficial streams in the East. The image
ficial rivulets to convey the water is that of a tree abundantly watered,
from a larger stream, or from a lake. and that was flourishing.  That
In this way the water was distributed bringeth forth his fruit in his season.
in all directions. The whole land of Whose fruit does not fall by the want
Egypt was anciently sluiced in this of nutriment. The idea is that of a
manner, and it was in this way that tree which, at the proper season of
its extraordinary fertility  was se- the year, is loaded with fruit. Comp.
cured. An illustration of the passage Ps. xcii. 14. The image is one ot
may be derived from the account by great beauty. The fruit is not unMaundrell of the method of watering timely. It does not ripen and fall too
the gardens and orchards in.the vici- soon, or fall before it is mature; and
nity of Damascus. "The gardens are the crop is abundant.   ~ His leaJ
thick set with fruit trees of all kinds, also shall not wither.  By drought
kept fresh and verdant by the waters and heat. Comp. Notes on Job viii.
of the Barady....This river, as soon as 16; xv. 32. It is green and flourishit issues out of the cleft of the moun- ing-a striking image of a happy and
tain before mentioned, into the plain, a prosperous man.  ~ And whatis immediately divided  into three soever he doeth shall prosper. This
streams, of which the middlemost and is a literal statement of what had




6                             PSALM I.
not wither; and whatsoever he         4 The ungodly are not so: but
doeth shall prosper.               are   like the chaff f which the
wind driveth away.
1 Or, fade.                       fMatt. iii. 12.
just been put in a figurative or poetic however, that the ungodly do walk in
form. It contains a general truth, or the counsel of the wicked, and stand
contains anaffirmationastothenatural in the way of sinners, and sit in the
and proper effect of religion, or of a seat of the scornful, as it is that the
life of piety, and is similar to that righteous do not; as true that they do
which occurs in 1 Tim. iv. 8: " God- not delight in the law of the Lord, as
liness is profitable unto all things, it is that the righteous do; as true
having promise of the life that now is, that the wicked are not like a tree
and of that which is to come."  This planted by the channels of water, as it
idea of the effect of a life of piety is is that the righteous are. This passage,
one that is common in the Scriptures, therefore, may be employed to show
and is sustained by the regular course what is the character of the ungodly,
of events.  If a man desires perma- and in so applying it, what was before
nent prosperity and happiness, it is negative in regard to the righteous,
to be found only in the ways of virtue becomes positive in regard to the
and religion. The word " whatsoever" wicked; what was positive, becomes
here is to be taken in a general sense, negative. Thus it is true (a) that the
and the proper laws of interpretation wicked do walk in'the counsel of
do not require that we should explain the ungodly; do stand in the way of
it as universally true.  It is con- sinners; do sit in the seat of the
ceivable that a righteous man-a man scornful; (b) that they do not delight
profoundly and sincerely fearing God in the law of the Lord, or meditate
-may sometimes form plans that will on his word; and (c) that they are
not be wise; it is conceivable that he not like a tree planted by the waters,
may lose his wealth, or that he may that is green and beautiful and fruitbe involved in the calamities that ful. Both in character andindestiny
come upon a people in times of com- the ungodly differ from the righteous.
mercial distress, in seasons of war, of The subsequent part of the verse
famine, and pestilence; it is con- shows that, while the general truth
ceivable that he may be made to suffer was in the mind of the writer, the
loss by the fraud and dishonesty of particular thing on which his attenother men; hut still as a general and tion was fixed was, his condition in
as a most important truth, a life of life-his destiny-as that which could
piety will be followed by prosperity, not be compared with a green and
and will constantly impart happiness. fruitful tree, but which suggested
It is this great and important truth quite another image. ~ But are like
which it is the main design of the the chaff which the wind driveth away.
Book of Psalms to illustrate.      When    the wheat was winnowed.
4. The ungodly are not so. Literally, This, in Oriental countries, was com"Not thus the wicked."    For the monly performed in the open field,
word ungodly, see Notes on ver. 1. and usually on an eminence, and
The statement that the " wicked are where there was a strong wind. The
not so," is a general statement appli- operation was performed, as it is now
cable alike to their character and in our country, when a fan or fandestiny, though  the mind of the ning-mill cannot be procured, by
author of the psalm is fixed immedi- throwing up the grain as it is threshed
ately and particularly on the differ- with a shovel, and the wind scatters
ence in their destiny, without spe- the chaff, while the grain falls to the
cifying anything particularly respect- ground. See Notes on Matt. iii. 12.
ing their character.  It is as true, The following cut will furnish an




PSALM I.                              7
5 Therefore the ungodly shall sinners in the congregation of
not stand g in the judgment, nor the righteous.
g Matt. xxv. 41, 46.
illustration of this as practised in At the same time, however, there
Oriental countries:                may be an implied contrast between
that chaff and the useful grain which
it is the object of the farmer to:_-_-:_  S "'       5. Therefore. Because they are thus
Ti^ ^^r.R     I jg   worthless. ~ Theungodty. SeeNotes
on ver. 1. The wicked in general;
the wicked of any kind or degree.'Tf Shall not stand. Comp. Notes on'~'iL  m,':~~ \lTli l;:",4v1 yer. 1. The idea is, that they will
si i ~'~  not be found among those who are
ai cquitted by the Judge, and approved
Ii.... -..'.     by him. The idea seems to be derived
from the act of standing up to be
tried, or to receive a sentence.'~ In:~L'- ^^W^^Bl^^^^^"i~,  ~, u.',.  thejudgment. The Chaldee Paraphrase
X  4 | f    f      4      he      e.<....renders this, "in the great day"-unS" ^'"-.l' ^-^':'~~  derstanding it of the day ofjudgment.
AN ANCIENT MODE OF WINNOWING.   The Septuagint and Vulgate render it,
" the wicked shall not rise-avaer -
This very naturally and appropriately aovrat - resurgent - in judgment."
furnished an illustration of the destiny Most of the Jewish interpreters, folof the wicked. Compared with the lowing the Chaldee Paraphrase, unrighteous, they were like the worth- derstand this as referring to the last
less chaff driven away by the wind. judgment. Rosenmiiller, in loc. The
The image is often found in the truth stated, however, seems to be
Scriptures. See Notes on Job xxi. more general than that, though that
18; Isa. xvii. 13.  Comp. also Ps. is probably included. The meaning
xxxv. 5; Isa, xxix. 5; xli. 15; Dan. is, that they would not share the lot
ii. 35; Hos. xiii. 3. The idea here of the righteous: in all places, and at
is, that the wicked are in no respect all times, where character is deterlike the green and fruitful tree re- mined, and where the Divine estimate
ferred to in ver. 3. They are not like of human character is manifested, it
a tree in any respect. They are not would be found that they could not
even like a decaying tree, a barren stand the trial, or abide the result, so
tree, a dead tree, for either of these as to have a place with the righteous.
would suggest some idea of stability Their true character would in all such
or permanency.   They are like dry cases be shown, and they would be
and worthless chaff driven off by the treated like the chaff that is driven
wind, as of no value to the farmer-a away.  This would be true alike in
substance which he is anxious only to those situations of trial in the present
separate wholly from his grain, and to life when character is determined,
get out of his way. The idea thus and at the last judgment, when the
suggested, therefore, is that of in- sentence will be pronounced which
trinsic worthlessness.  It will be, will determine the final doom of manamong other things, on this account kind. I Nor sinners. See Notes on
that the wicked will be driven away ver. 1. ~ In the congregation of the
-that they are worthless in the uni- righteous. Be reckoned or regarded
verse of God-worthless to all the as belonging to the righteous. That
purposes for which man was made. is,in all theplaceswhere the righteous,




8                             PSALM I.
6 For the LORD knoweth h the      way of the righteous: but the
way i of the ungodly shall perish.
h Job xxiii. 10.                     i Prov. xv. 9.
as such, are assembled, they will have  perish. The way or manner in which
no place: where they assemble to wor-  the ungodly live shall tend to ruin;
ship God; where they meet as his    their plans, and purposes, and hopes.
friends; where they unitedly partici-  shall come to nought. Their course,
pate in his favour; when, in the last  in fact, tends to destruction. None
day, they shall be gathered together  of their plans shall prosper in regard
to receive their reward, and when   to religion; none of their hopes shall
they shall be assembled together in  be fulfilled. In this, as in all other
heaven. The sinner has no place in  respects, they stand in strong contrast
the congregations of the people of  with the righteous, alike in this world
God.                                and the world to come.
6. For the Lord kcnoweth, the way
of the righteous. This is given as              PSALM II.
a reason why the wicked would not
stand in the judgment with the        { 1. The author.-This psalm, like the
righteous. The reason isthat the  one preceding, is without any title pres.  The reaon i, tt thefixed to it, and, like that, is without anyLord, the great Judge, fully under-thing in the psalm itself to indicate its
stands the character of those who are  authorship. Its authorship must be
his friends, and can discriminate be-  learned, therefore, elsewhere, if it can
tween them and all others, whatever  be ascertained at all. There is, howpretences others may make to that   ever, every reason to suppose that David
character.  Only those whom   God   was the author; and by those who admit
approves, and loves, as his friends,  the authority of the'New Testament
approvesthis will not be doubted. The reasons
will be able to stand in the day when  for supposing that its authorship is to be
the great decision shall be made. No  traced to David are the following:-(a)
one can impose on him by any mere   It is expressly ascribed to him in Acts
pretensions to piety; no one can    iv. 25, 26: "Who hy the mouth of thy
force his way to his favour, or to the  servant David hast -aid, Why did the
rewards of the just, by power; no one  heathen rage, and the people imagine
can claim this in virtue of rank and vain things?" etc. There can be no doubt
station. No one can be admitted to  that this psalm is here referred to, and
taton   of Gon   an  e   ed  the quotation in this manner proves that
the favour of God, and to the rewards  this was the common understanding
of heaven, whose character is not such  among the Jews. It may be presumed
that it will bear the scrutiny of the  that in a matter of this kind the general
Omniscient eye. Comp. Notes on 2    tradition would be likely to be correct;
Tim. ii. 19. Man may be deceived in  and to those who admit the inspiration
judging character, but God is not.   of the apostles as bearing on points like
When it is said that " the Lord know-  this, the fact of its being quoted as the
eth the  vay of the righteous," the  lproduction of David is decisive. (b) This
is the common opinion respecting its
word way seems to be used to denote  origin among Hebrew writers. Kimchi
the whole of life-the manner of.living  and Aben Ezra expressly ascribe it to
(Notes, ver. 1), and hence the whole  David, and they are supposed in this to
character. Perhaps there is included  express the prevailing opinion of the
also the idea that the Lord knows the  Hebrew people. (e) Its place among the
result of their manner of life-the  Psalms of David may, perhaps, be reissue to which it leads-and that, garded as a circumstance indicating the
same thing. Thus, to the seventytherefore, he can properly judge the  same thing. Thus, to the seventysecond psalm there are none which are
righteous and assign them  to that  ascribed expressly tb any other author
place in the future world, to wit, than David (except the fiftieth psalm,
heaven, to which their actions tend.  which is ascribed to Asaph, or'forAsaph,'
I~ But the way of the ungodly shall  as it is in the margin), though there are




PSALM    II.                              9
several whose authors are not mentioned;  strong a resemblance, that the one might
and the common impression has been     suggest the other. If conjecture may be
that this portion of the Book of Psalms  allowed where it is impossible to be cerwas arranged in this manner because the  tain, it may be supposed that the psalm
were understood by the collector of the  was composed by David after the termiPsalms to have been composed by him.   nation of the wars in which he had been
(d) The character of the composition   engaged with surrounding nations, and
accords well with this supposition. It  in which he had struggled for the estabis true, indeed, that nothing can be cer-  lishment of his throne and kingdom;
tainly inferred from this consideration  and after he had been peacefully and
respecting its authorship; and that it  triumphantly established as ruler over
must be admitted that there are no such  the people of God. Then it would be
peculiarities in the style as to prove that  natural to compare his own fortunes with
David is the author. But the remark    those of the Son of God, the future
now made is, that there is nothing incon-  Messiah, who was to be, in his human
sistent with this supposition, and that  nature, his descendant; against whom
there is nothing in the sentiment, the  the rulers of the earth would also "rage,"
style, or the allusions, which might not  as they had against himself; whom it
have flowed from  his pen, or which    was the purpose of God to establish on a
would not be appropriate on the suppo-  permanent throne in spite of all opposisition that he was the author. The only  tion, as he had established him on his
objection that could be urged to this  throne; and who was to sway a sceptre
would be derived from ver. 6, "I have  over the nations of the earth, of which
set my King upon my holy hill of Zion."  the sceptre that he swayed might be reBut this will be considered in another  garded as an emblem. Thus understood,
place.                                 it had, in its original composition, no
2. The time when written.-As we    particular reference to David himself, or
cannot with absolute certainty determine  to Solomon, as Paulus supposed, or to any
who was the author, it is, of course, not  other of the kings of Israel; but it is to
possible to ascertain the exact time when  be regarded as having sole reference to
it was composed; nor, if it be admitted  the Messiah, in language suqgested by
that David was the author, can we now  events which had occurred in the history
ascertain what was the occasion on which  of David, the author. It is made up of
it was written. There are no names of  the peaceful and happy reflections of one
the kings and people who are represented  who had been engaged, in the face of
as conspiring against the Anointed One  much opposition, in establishing his own
who is the chief subject of the psalm;  throne, now looking forward to the simiand there is no local allusion whatever  lar scenes of conflict and of triumph
except in the single phrase the "hill of  through which the Anointed One would
Zion," in ver. 6. The probability would  pass.
seem to be that the psalm was not de-     3. The structure and contents of the
signed to refer to anything which had  psalm.-The psalm is exceedingly reguoccurred in the time of the author him-  lar in its composition, and has in its
self, but, as will be seen in another part  structure much of a dramatic character.
of these introductory remarks (l 4), that  It naturally falls into four parts, of three
the writer intended to refer mainly to  verses each.
the Messiah, who was to come in a        I. In the first (vers. 1-3) the condistant age, although this may have    duct and purposes of the raging nations
been suggested by something which took  are described. They are in the deepest
place in the time of the writer. The   agitation, forming plans against Jehovah
opposition made to David himself by sur-  and his Anointed One, and uniting their
rounding nations, their attempts to over-  counsels to break their bands asunder,
whelm the Hebrew people and himself    and to cast off their authority, that is, as
as their king, the fact that God gave him  ver. 6 shows, to prevent the establishthe victory over his foes, and established  ment of the Anointed One as King on the
him as the king of his people, and the  holy hill of Zion. The opening of the
prosperity and triumph which he had    psalm is bold and abrupt. The psalmist
experienced, may have given rise to the  looks out suddenly on the nations, and
ideas and imagery of the psalm, and    sees them in violent commotion.
may have led him to compose it with      II. In the second part (vers. 4-6)
reference to the Messiah, between whose  the feelings and purposes of God are detreatment and his own there would be so  scribed. It is implied that he had formed
B2




10                              PSALM    II.
the purpose, by a fixed decree (comp.  where," admits that while, in his view,
ver. 7), to establish his Anointed One as  the psalm had a primary reference to
king, and he now calmly sits in the    David, and to the Philistines, Moabites,
heavens and looks with derision on the  Ammonites, Idumeans, &c., as his enevain designs of those who are opposed to  mies, yet, in a more "mystical and abit. He smiles upon their impotent rage,  struse sense, it pertained to the Mesand goes steadily forward to the accom-  siah."  The reasons why the psalm
plishment of his plan.   He solemnly   should not be regarded as referring exdeclares that he had established his King  lusively to any Hebrew king are conon his holy hill of Zion, and conse-   elusive. They are summed up in this
quently, that all their efforts must be  one: that the expressions in the psalm
vain.                                  are such as cannot be applied exclusively
III. In the third part (vers. 7-9)   to any Hebrew monarch. This will apthe King himself, the Anointed One,    pear in the exposition of this psalm.
speaks, and states the decree which had  For like reasons, the psalm  cannot be
been formed in reference to himself, and  regarded as designed to refer primarily
the promise which had been made to     to David, and in a secondary and higher
him. That decree was, that he should   sense to the Messiah. There are no inbe declared to be the Son of Jehovah   dications in the psalm of any such double
himself; the promise was that he should,  sense; and if it cannot be applied exat his own request, have the nations of  elusively to David, cannot be applied to
the earth for a possession, and rule over  him at all.
them with an absolute sceptre.           The psalm, I suppose, like Isa. liii.,
IV. In the fourth part (vers. 10-12)  had an original and exclusive reference
the psalmist exhorts the rulers of the  to the Messiah. This may be shown by
nations to yield to the claims of the  the following considerations:Anointed One, threatening Divine wrath   (1) It is so applied in the New Testaon those who should reject him, and    ment, and is referred to in no other way.
promising a blessing on those who should  Thus, in Acts iv. 24-27, the whole
put their trust in him.                company of the apostles is represented
The psalm   is, therefore, regularly  as quoting the first -verses of the psalm,
constructed, and the main thought is   and ireferring them to Christ: "They
pursued through the whole of it-the    lifted up their voice to God with one
exalted claims and ultimate triumph of  accord, and said, Lord, thou art God...
him who is here called " the Anointed "  who by the mouth of thy servant David
the vanity of opposition to his decrees;  hast said, Why did the heathen rage,
and the duty and advantage of yielding  and the people imagine vain things?
to his authority. "The several sentences  The kings of the earth stood up, and the
are also very regular in form, exhibiting  rulers were gathered together against
parallelisms of great uniformity."-Pro-  the Lord, and against his Christ. For
fessor Alexander.  The psalm, in its    of a truth against thy holy child Jesus,
construction, is one of the most perfect  whom thou hast anointed, both Herod
in the book, according to the peculiar  and Pontius Pilate, with the Gentiles,
ideal of Hebrew poetry.                and the people of Israel, were gathered
~ 4. The question to whom the psalm  together."  If the authority of the
refers.-There can be but three opinions  apostles, therefore, is to be admitted in
as to the question to whom the psalm   the case, there can be no doubt that the
was designed to refer: (a) That in which  psalm was intended to refer to the Mesit is supposed that it refers exclusively  siah. This statement of the apostles may
to David, or to some other one of the  also be adduced as proof that this was,
anointed kings of Israel; (b) that in  probably, the prevailing mode of interwhich it is supposed that it had this  pretation in their age. Again, the psalm
original reference, but has also a second-  is quoted by Paul (Acts xiii. 32, 33) as
ary reference to the Messiah; and (c)  applicable to Christ, and with reference
that in which it is supposed that it has  to the fact that it was a doctrine of the
exclusive and sole reference to the Mes-  Old Testament that the Messiah was to
siah.                                  rise from the dead: "And we declare
There are few who maintain the first  unto you glad tidings; how that the proof these opinions. Even Grotius, in re-  mise which was made unto the fathers,
spect to whom it was said, in comparison  God hath fulfilled the same unto us their
with Cocceius, that " Cocceius found   children, in that he hath raised up Jesus
Christ everywhere, and Grotius no-     again; as it is also written in the second




PSALM    II.                             11
psalm, Thou art my Son, this day have  pellation-the Son of God-properly deI begotten thee."  And again, in Heb.  notes a nearer relation to God than can
i. 5, the same passage is quoted by Paul  be applied to a mere mortal of any rank
to establish the exalted rank of the Mes-  (comp. Notes on John v. 18), and was so
siah as being above the angels: " For  understood by the Jews themselves. It
unto which of the angels said he at any  is not used in the Old Testament, as aptime, Thou art my Son, this day have I  plied to an earthly monarch, in the
begotten thee?" These quotations prove  manner in which it is employed here.
that in the estimation of the writers of  The remark here made is entirely irrethe New Testament the psalm had an      spective of the doctrine which is someoriginal reference to the Messiah; and  times supposed to be taught in this pasthe manner in which they make the       sage, of " the eternal generation" of the
quotation proves that this was the cur-  Son of God, since what is here said is
rent belief of the Jews in their day, as  equally true, whether that doctrine is
they appear to have been under no ap-   well-founded or not. (b) There is an
prehension that the propriety of the ap-  extent of dominion and a perpetuity of
plication which they made would be      empire promised here which could not
called in question.                     be applied to David or to any other
(2) But, besides this, there is other  earthly monarch, but which is entirely
evidence that such was the prevailing  applicable to the Messiah (see vers. 8,
interpretation among the ancient He-    10). (c) Such, too, is the nature of the
brews: "In the older Jewish writings,  promise to those who put their trust in
as the Sohar, the Talmud, &c., there is  him, and the threatening on those who
a variety of passages in which the Mes-  do not obey him (ver. 12). This is lansianic interpretation is given to the  guage which will be seen at once to be
psalm. See the collections by Raym.     entirely applicable to the Messiah, but
Martini, Pug. Fid. ed. Carpzov., in    which cannot be so regarded in respect
several places, and by Schottgen, de   of any earthly monarch.  (d) There is a
Messia, pp. 227 seq. Even Kimchi and   strong probability that the psalm is deJarchi confess that it was the prevailing  signed to refer to the Messiah, from the
interpretation among their forefathers;  fact that they who deny this have not
and the latter very honestly gives his  been able to propose'any other plausible
reasons for departing from it, when he  interpretation, or to show with any desays he prefers to explain it of David,  gree of probability to whom it does refer.
for the refutation of the heretics; that'There were no Israelitish kings or princes
is, in order to destroy the force of the  to whom it could be regarded with any
arguments drawn from it by the Chris-  show of probability as applicable, unless
tians."  (Hengstenberg, Christ., i. 77.)  it were David or Solomon; and yet there
(3) That it refers to the Messiah is  are no recorded circumstances in their
manifest from  the psalm itself. This  lives to which it can be regarded as
will be apparent from a few subordinate  adapted, and there is no substantial
considerations. (a) It cannot be applied  agreement among those who maintain
to David, or to any other earthly king;  that it does refer to either of them. It
that is, there are expressions in it which  is maintained by both Rosenmuller and
cannot be applied with any degree of   De Wette that it cannot relate to David
propriety to any earthly monarch what-  or Solomon. Some of the modern Jews
ever. This remark is founded particu-  maintain that it was composed by David
larly on the remarkable use of the word  respecting himself when the Philistines
"^Son" in the psalm, and the promise   came up against him (2 Sam. v. 17);
that "the uttermost parts of the earth"  but this is manifestly an erroneous opishould be placed under the control of  nion, for not only was there nothing in
him to whom that word is applied. The  tne occurrence there to correspond with
word son is, indeed, of large significa-  the language of the psalm, but there was
tion, and is, in a certain sense, applied  at that time no particular consecration of
to the righteous in the plural number,  the hill of Zion (ver. 6), nor was that
as being the sons or the children of God  mount regarded as holy or sacred until
by adoption; but it is not so applied in  after the tabernacle was erected on it,
the singular number, and there is a pe-  which was after the Philistine war. The
culiarity in its use here which shows  same remark may be made substantially
that it was not intended to be applied to  of the supposition that it refers to the
an earthly monarch, or to any pious man  rebellion of Absalom, or to any of the circonsidered as a child of God. That ap-  cumstances in which David was placed.




12                             PSALM    II.
PSALM     II.               and the people 2 imagine a vain
W   HY   k do the heathen     rage,thing
k Acts iv. 25, 26. 1 Or, tumnultuously  I Ps. xlvi, 6.  2 meditate.
assemble.
And there is still less reason for sup-  been more unnatural than that, with
posing that it refers to Solomon, for there  these prevailing views and hopes, and
is no mention of any rebellion against  with the fact before us that so much of
him; of any general attempt to throw  the Old Testament is sacred poetry, we
off his yoke; of any solemn consecration  should have found no such production as
of him as king in consequence of, or in  the second psalm, on the supposition
spite of such an attempt. (e) The psalm  that it had an original and exclusive reagrees with the account of the Messiah,  ference to the Messiah.
or is in its general structure and details  1. Whydo the heathen rage. "Why
applicable to him. This will be shown 
applicable to him. This will b shon  do nations make a noise?" Prof. Alexin the exposition, and indeed is manifest  ander. Thewordheathenhere- 
on the face of it. The only plausible
objection to this view is, as stated by  goim-means properly nations, withDe Wette, "According to the doctrine  out respect, so far as the word is conof Christianity, the Messiah is no con-  cerned, to the character of the nations.
queror of nations, bearing an iron seep-  It was applied by the Hebrews to the
tre; his kingdom is not of this world."  surrouding nations, or to all other
But to this it may be replied, that all  people than their own; and all other
that is meant in ver. 9 may be, that he      than  their own; and as those
will set up a kingdom over the nations natons were in fact heathens, or idoof the earth; that all his enemies will  lators, the word came to have this
be subdued under him; and that the    signification. Neh. v. 8; Jer. xxxi.
sceptre which he will sway will be firm  10; Ezek. xxiii. 30; xxx. 11; comand irresistible. See, for the applicability  pare 1X~, Jer. xxxii. 20. The word
of this to the Messiah, the Notes on ver. 9.Gentile am   th  H
(4) It may be added that the psalm is  e  e amo        t   ebrews (Gr.,
such as one might expect to find in the  EMO) expressed  the same thing
poetic writings of the Hebrews, with the  Matt. iv. 15; vi. 32; x. 5, 18; xii. 21
views which they entertained of the   et seepe. The word rendered rageMessiah.  The promised Messiah was    Ad -ragash -     means to make a
the object of deepest interest to their  noise or tumult, and would be exminds. All their hopes centered in him.  pressive of violent commotion or agiprese of violen commotion or agiTo him they looked forward as the Great  pressive of violent commotion or agiDeliverer; and all their anticipations oftaton  I  occurs    the Hebrew
what the people of God were to be clus-  Scriptures onl in this place, though
tered around him. He was to be a Prince,  the corresponding  Chaldee worda Conqueror, a Deliverer, a Saviour. To  1':n - regash -is found in Daniel
him the eyes of the nation were directed          15-rendered in ver. 6,
vt.' 6, 11, 15-rendered in ver. 6,
he was shadowed forth by their pompous  assembled together," in the margin
religious rites, andtheir sacred bards sang  "   ml to,"    n e.,
his advent.  That we should find an     cametumultuously," —andinver.ll
entire psalm composed with reference to  15, renderedassemled. The psalmist
him, designed to set forth his character  here sees the nations in violent agitaand the glory of his reign, is no more  tion or commotion, as if under high
than what we should expect to find    excitement, engaged in accomplishing
among a people where poetry is culti-  some purpose-rushing on to secure
vated at all, and where these high hopes something, or to prevent something.
were cherished in reference to his advent; and especially if to this view  Te       e of  a mob, or of a tumultutheir national poetry, in itself considered,  ous unregulated assemblae, would
there be added the idea that the sacred probably  convey the idea of the
bards wrote under the influence of in-  psalmist.  The word itself does not
spiration, nothing is more natural than  enable us to determine how extensive
that we should expect to find a poetic  this agitation would be, but it is evi.
composition having such a sole and ex-  dently implied that it would be a
elusive reference. Nothing would have  somewhatgeneral movement; a move.




PSALM II.                            13
2 The kings of the earth set I themselves, and the rulers take
ment in which more than one nationi nothing still excites more determined
or people would participate. The resistance. The truths taught in this
matter in hand was something that verse are (1) that sinners are opposed
affected the nations generally, and -even so much as to produce violent
which would produce violent agitation agitation of mind, and a fixed and
among them.    ~ And the people. determined purpose-to the plans and
D'~?N3  Leummim. A word express- decrees of God, especially with respect
ing substantially the same idea, that to the reign of the Messiah; and (2)
of people, or nations, and referring that their plans to resist this will be
here to the same thing as the word vain and ineffectual; wisely as their
rendered heathen-according to the schemes may seem to be laid, and delaws of Hebrew parallelism in poetry. termined as they themselves are in
It is the people here that are seen in regard to theirexecution, yet they must
violent agitation: the conduct of the find them vain. What is implied here
rulers, as associated with them, is re- of the particular plans against the
ferred to in the next verse. ~ Imagine. Messiah, is true of all the purposes of
Our word imagine does not precisely sinners, when they array themselves
express the idea here. We mean by against the government of God.
it, " to form a notion or idea in the  2. The kings of the earth. This
mind; to fancy." Webster. The He. verse is designed to give a more
brew word-   17:-JiTagah, is the specific form to the general statement
same, which in Ps. i. 2, is rendered in ver. 1. In the first verse the psalmmeditate. See Notesonthatverse. It ist sees a general commotion among
means here that the mind is engaged the nations as engaged in some plan
in deliberating on it; that it plans,that he sees must be a vain one; here
devises, or forms a purpose;-in otherhe describes more particularly the
words, the persons referred to are cause of the excitement, and gives a
thinking about some purpose which is nearer view of what is occurring
here called a vain purpose; they are He now sees kings and rulers engaged
meditating some project which excites in a specic and definite plot against
deep thought, but which cannot be Jehovah and against his Anointed.
effectual.  t A vain thing. That is The word kings here is a general
which will prove to be a vain thing, erl, whch would be applicable to
or a thing which they cannot accom-all rulers,-as the ingly government
plish. It cannot mean that they werewas the only one then known, and
engaged in forming plans which theythe atons ere nder the control of
the nations were under the control of
engsu ed      in f orming plans which tey absolute monarchs. A sufficient fulfilsupposed would be vain —for no persons would form such plans; but that ment would be found, however, if any
they were engaged in designs which the rulers were engaged in doing what is
result would show to be unsuccessful. here described. ~ Set themselves. Or,
The reference here is to the agitation take their stand. The latter expresamong the nations in respect to the sion would perhaps better convey the
Divin    e purpose to set up the Messiah sense of the original. It is the idea
as king over the world, and to the of taking a stand, or of setting themopposition which this would create selves in array, which is denoted by
among the nations of the earth. See the expression;-they combine; they
Notes on ver. 2. An ample fulfilment resolve; they are fixed in their purof this occurred in the opposition to pose. Comp. Exod. ii. 4; xix. 17;
him when he came in the flesh, and in xxxiv. 5. The attitude here is that
the resistance everywhere made since of firm  or determined resistance.
his death to his reign upon the earth. ~ And the rulers. A slight addition
Nothing has produced more agitation to the word kings. The sense is, that
in the world (comp. Acts xvii. 6), and there was a general combination




14                          PSALM Ii.
counsel together, against the saying,
LORD, and against his " anointed,   3 "Let us break their bands
m Ps. xlv. 7.                    n Luke xix. 14.
among all classes of rulers to accom- plied-whether to a king, to a priest,
plish what is here specified. It was or to the Messiah properly so called.
not confined to any one class. ~1 Take The reference is to be determined by
counsel together. Consult together. something in the connexion. All that
Comp. Ps. xxxi. 13, " While they took the word here necessarily implies is,
counsel together against me."  The that therewas some onewhom Jehovah
word here used —1', yasad-means regarded as his Anointed one, whether
properly to found, to lay the founda- king or priest, against whom  the
tion of, to establish; then, to be rulers of the earth had arrayed
founded (Niph.); to support one's themselves. The subsequent part of
self; to lean upon-as, for example, the psalm (vers. 6, 7) enables us to
to lean upon the elbow. Thus used, ascertain that the reference here is to
it is employed with reference to per- one who was a King, and that he
sons reclining or leaning upon a couch sustained to Jehovah the relation of
or cushion, especially as deliberating a Son. The New Testament, and the
together, as the Orientals do in the considerations suggested in the introdivan or council. Comp. Notes on duction to the psalm (~ 4), enable us
Ps. lxxxiii. 3. The idea here is that to understand that the reference is to
of persons assembled to deliberate on the Messiah properly so called-Jesus
an important matter. I Against the of Nazareth. This is expressly deLORD. Against Jehovah-the small dared (Acts iv. 25-27) to have had its
capitals in our common version indi- fulfilment in the purposes of Herod,
cating that the original word is Pontius Pilate, the Gentiles, and the
Jehovah. The meaning is, that they people of Israel, in rejecting the
were engaged in deliberating against Saviour and putting him to death.
Jehovah in respect to the matter here No one can doubt that all that is here
referred to-to wit, his purpose to stated in the psalm had a complete
place the "Anointed One," his King fulfilment in their combining to reject
(ver. 6), on the bill of Zion. It is not him and to put him to death; and we
the design that they were in other are, therefore, to regard the psalm as
respects arrayed against him, though particularly referring to this transacit is true in fact that opposition to tion. Their conduct was, however,
God in one respect may imply that an illustration of the common feelings
there is an aversion to him in all re- of rulers and people concerning him,
spects, and that the same spirit which and it was proper to represent the
would lead men to oppose him in any nations in general as in commotion
one of his purposes would, if carried in regard to him.
out, lead them to oppose him in all  3. Let us break their bands asunder.
things. ~ And against his Anointed The bands of Jehovah and of his
-irjrtn-his Messiah: hence our Anointed. They who are engaged in
word IMessiah, or Christ. The word cthis combination or conspiracy regard
means Anointed, and the allusion is to Jehovah and his Anointed as one, and
the custom of anointing kings and as havin  one object-to set up a
priests with holy oil when setting dominion over the world. Hence they
them apart to office, or consecrating take counsel against both and, with
them to their work. Comp. Notes on the same purpose and design, enMatt. i. 1; Dan. ix. 26. The word deavour to cast off the authority of
Messiah, or Anointed, is therefore of each. The word bands here refers to
so general a character in its signifi- the restraints imposed by their authocation that its mere use would not rity. The figure is probably taken
determine to whom it was to be ap- from fastening a yoke on oxen, or the
determine to whom it was to be ap



PSALM II.                           15
asunder, and    cast away their     4 He that sitteth in the heacords from us.
bands or cords which were used in fulfilment (a) in the purposes of the
ploughing-the bands of the yoke high priests, of Herod, and of Pilate,
being significant of their subjection to put him to death, and in the general
to the authority or will of another. rejection of him by his own countryThe same figure is used by the Saviour men; (b) in the general conduct of
in Matt. xi. 29: "Take my yoke upon mankind-in their impatience of the
you."  The idea here is, that it was restraints of the law of God, and
the purpose of Jehovah and his especially of that law as promulgated
Anointed to establish a dominion over by the Saviour, demanding submission
men, and that it was equally the pur- and obedience to him; and (c) in the
pose of the kings and rulers here re- conduct of individual sinners-in the
ferred to that it should not be done. opposition of the human heart to the
~[ And cast away their cords from us. authority of the Lord Jesus. The
The same idea under another form- passage before us is just as applicable
the cords referring not to that which to the world now as it was to the
would bind them as prisoners, but to time when the Saviour personally apthe ropes or thongs which bound oxen peared on the earth.
to the plough; and, hence, to that  4. He that sitteth in the heavens.
which would bind men to the service God, represented as having his home,
of God. The word translated cords his seat, his throne in heaven, and
is a stronger word than that which is thence administering the affairs of
rendered bands. It means properly the world. This verse commences the
what is twisted or interlaced, and re- second strophe or stanza of the psalm;
fers to the usual manner in which and this strophe (vers. 4-6) correropes are made. Perhaps, also, in the sponds with the first (vers. 1-3) in
words "let us cast away" there is the its structure. The former describes
expression of an idea that it could be the feelings and purposes of those who
easily done: that they had only to would cast off the government of God;
will it, and it would be done. To- this describes the feelings and purgether, the expressions refer to the poses of God in the same order, for in
purpose. among men to cast off the each case the psalmist describes what
government of God, and especially is done, and then what is said: the
that part of his administration which nations rage tumultuously (vers. 1, 2),
refers to his purpose to establish a and then say (ver. 3), "Let us break
kingdom under the Messiah. It thus their bands."  God sits calmly in the
indicates a prevalent state of the heavens, smiling on their vain athuman mind as being impatient of tempts (ver. 4), and then solemnly
the restraints and authority of God, declares (vers. 5, 6) that, in spite of
and especially of the dominion of his all their opposition, he " has set his
Son, anointed as King.            King upon his holyhlillof Zion." There
The passage (vers. 1-3) proves- is much sublimity in this description.
(1) that the government of Jehovah, While men rage and are tumultuous
the true God, and the Messiah or in opposing his plans, he sits calm
Christ,.is the same; (2) that opposi- and undisturbed in his own heaven.
tion to the Messiah, or to Christ, is in Compare the Notes on the similar
fact opposition to the purposes of the place in Isa. xviii. 4. ~ Shall laugh.
true God; (3) that it may be expected Will smile at their vain attempts;
that men will oppose that government, will not be disturbed or agitated by
and there will be agitation and com- their efforts; will go calmly on in the
motion in endeavouring to throw it execution of his purposes. Comp. as
off. The passage, considered as re- above Isa. xviii. 4. See also Prov. i.
ferring to the Messiah, had an ample 26; Ps. xxxvii. 13; lix. 8. This is,




16                          PSALM II.
vens shall laugh: the      LORD      5 Then shall he speak unto
shall have them in o derision.    them in his wrath, and I vex them
o Prov. i. 26.  1 Or, trouble.  in his sore displeasure.
of course, to be regarded as spoken he has shown how he regards their
after the manner of men, and it means schemes-how  impotent they arethat God will go steadily forward in how much they are really the objects
the accomplishment of his purposes. of derision, considered as an attempt
There is included also the idea that to cast off his authority-he will inhe will look with contempt on their terpose and declare his own purposes
vain and futile efforts. ~ The Lord -his determination to establish his
shall have them in derision.  The king on the hill of Zion. This is imsame idea is expressed here in a varied plied in the word " then."  [ In his
form, as is the custom in parallelism  wrath. In anger. His contempt for
in Hebrew poetry. The Hebrew word their plans will be followed by indig^~, laag, means properly to stam- nation against themselves for forming
mer; then to speak in a barbarous or such plans, and for their efforts to exeforeign tongue; then to mock or de- cute them. One of these things is not
ride, by imitating the stammering inconsistent with the other; for the
voice of any one. Gesenius, Lex. Here purpose of the rebels may be very
it is spoken of God, and, of course, is weak and futile, and yet their wickednot to be understood literally, any ness in forming the plan may be very
more than when eyes, and hands, and great. The weakness of the scheme,
feet are spoken of as appertaining to and the fact that it will be vain, does
him. The meaning is, that there is a not change the character of him who
result in the case, in the Divine mind, has made it; the fact that he is foolas if he mocked or derided the vain ish does not prove that he is not
attempts of men; that is, he goes wicked.  God will treat the scheme
calmly forward in the execution of and those who form it as they dehis own purposes, and he looks upon serve-the one with contempt, the
and regards their efforts as vain, as other with his wrath.  The word
we do the efforts of others when we wrath here, it is hardly necessary to
mock or deride them.    The truth say, should be interpreted in the same
taught in this verse is, that God will manner as the word " laugh".in ver.
carry forward his own plans in spite 4, not as denoting a feeling precisely
of all the attempts of men to thwart like that which exists in the human
them.   This general truth may be mind, subject as man is to unreasonstated in two forms: (1) He sits un- able passion, but as it is proper to
disturbed and unmoved in heaven apply it to God-the strong convicwhile men rage against him, and tion (without passion or personal
while they combine to cast off his feeling) of the evil of sin, and the exauthority.  (2) He carries forward pression of his purpose in a manner
his own plans in spite of them. This adapted to show that evil, and to rehe does (a) directly, accomplishing strain others from its commission. It
his schemes without regard to their means that he will speak to them
attempts; and (b) by making their as if he were angry; or that his treatpurposes tributary to his own, so mak- ment of them will be such as men exing them the instruments in carrying perience from others when they are
out his own plans. Comp. Acts iv. 28. angry. ~ And vex them. The word
5. Then shall he speak unto them. here rendered vex-t7-, BahalThat is, this seeming indifference and means in the original or Kal form, to
unconcern will not last for ever. He tremble; and then, in the form here
will not always look calmly on, nor used, the Piel, to cause to tremble, to
will he suffer them to accomplish their terrify, to strike with consternation.
purposes without interposing. When This might be done either by a threat




PSALM II.                            17
6 Yet have I'set my king P upon 2 my holy hill of Zion.
1 anointed.  p Acts v. 31.           2 Zion, the hill of my holiness.
or by some judgment indicative of he resolved, on the contrary, to carry
displeasure or anger. Ps. lxxxiii. 15; out his purposes, AND he would do it.
Dan. xi. 44; Job xxii. 10. The idea  The word rendered set-1-:, nahere is that he would alarm them, or sack-means, literally, to pour, to
make them quake with fear, by what pour out, as in making a libation to
is specified of his purpose; to wit, by the Deity, Ex. xxx. 9; Hos. ix. 4;
his determination to set his King on Isa. xxx. 1; then, to pour out oil in
his holy hill, and by placing the seep- anointing a king or priest, and hence
tre of the earth in his hands. Their to consecrate, to inaugurate, &c. See
designs, therefore, would be frustrated, Josh. xiii. 21; Ps. lxxxiii. 11; Mic.
and if they did not submit to him  v. 5. The idea here is, that he had
they must perish (see vers. 9-12). solemnly inaugurated or constituted
lIn his sore displeasure. Literally, the Messiah as king; that is, that he
in his heat or burning, that is, in his had formed the purpose to do it, and
anger; as we speak of one that is he therefore speaks as if it were
inflamed with anger, or that burns already done.  The words my King
with indignation; or, as we speak of refer, of course, to the anointed One,
the passions, kindling into aflame. The the Messiah, ver. 2. It is not simply
meaning here is, that God would be a king, or the king, but " my king,"
displeased with their purposes, and meaning that he derived his appointthat the expression of his design would ment from  God, and that he was
be adapted to fill them with the deep- placed there to execute his purposes.
est alarm. Of course, all such words This indicates the very near relation
are to be interpreted in accordance which the anointed One sustains to
with what we know to be the nature him who had appointed him, and preof God, and not in accordance with pares us for what is said in the subthe same passions in men.  God is sequent verse, where he is called his
opposed to sin, and will express his Son. ~ Upon my holy hill of Zion.
opposition as if he felt angry, but it Zion was the southern hill in the city
will be in the most calm manner, and of Jerusalem. See Notes on Isa. i. 8.
not as the result of passion. It will It was the highest of the hills on
be simply because it ought to be so.  which the city was built.  It was
6. Yet have I set my king. The made by David the capital of his
word yet is merely the translation of kingdom, and was hence called the
the conjunction and. It is rendered city of David, 2 Chron. v. 2. By the
in the Vulgate but-autem; and so poets and prophets it is often put for
in the LXX., iS. It would be better Jerusalem itself, Isa. ii. 3; viii. 18;
rendered perhaps by the usual word x. 24; xxxiii. 14, et al. It did not
and: "And I have set or constituted obtain this distinction until it was
my king," &c. This is properly to be taken by David from the Jebusites,
regarded as the expression of God 2 Sam. v. 5-9; 1 Chron. xi. 4-8.
himself; as what he says in reply to To that place David removed the ark
their declared purposes (ver. 3), and of the covenant, and there he built
as what is referred to in ver. 5. The an altar to the Lord in the threshingmeaning is, he would speak to them  floor of Araunah the Jebusite, 2 Sam.
in his anger, and say, " In spite of all xxiv. 15-25. Zion became thenceyour purposes and all your opposition, forward the metropolis of the kingI have set my king on the hill of dom, and the name was transferred to
Zion."  That is, they had their plans the entire city. It is to this that the
and God had his; they meant to cast passage here refers; and the meaning
off his authority, and to prevent his is, that in that metropolis or capital
purpose to set up the Messiah as king; God had constituted his Messiah king,




18                           PSALM II.
7 I will declare 1 the decree: Thou q art my Son; this day have
the LORD hath said unto me, I begotten thee.
1 Or, for a.              q Matt. iii. 17; xvii. 5; Acts xiii. 33.
or had appointed him to reign over obey, but to an ordinance or statute
his people. This cannot refer to David respecting his reign: the solemn purhimself, for in no proper sense was he pose of Jehovah in regard to the kingconstituted or inaugurated king in dom which the Messiah was to set up;
Jerusalem; that is, there was no such the constitution of his kingdom. This,
ceremony of inauguration as is re- as the explanation shows, implied two
ferred to here. Zion was called the things-(a) that he was to be regarded
"holy hill," or "the hill of my holi- and acknowledged as his Son, or to
ness" (Heb.), because it was set apart have that rank and dignity (ver. 7);
as the seat of the Theocracy, or the and (b) that the heathen and the utterresidence of God, from the time that most parts of the earth were to be
David removed the ark there. That given him for a possession, or that his
became the place where God reigned, reign was to extend over all the world
and where his worship was celebrated. (ver. 8). The word "declare" here
This must refer to the Messiah, and means that he would give utterance
to the fact that God had set him apart to, or that he would now himself
to reign over his people, and thence make a statement in explanation of
over all the earth. The truth taught the reason why Jehovah had deterin this passage is, that God will carry mined to establish him as King on his
forward his own purposes in spite of holy hill of Zion.  There is great
all the opposition which men can beauty    in  thus  introducing  the
make, and that it is his deliberate Messiah himself as making this dedesign to make his anointed One-   claration, presenting it now in the
the Messiah-King over all.         form of a solemn covenant or pledge.
7. I will declare the decree. We The determination of Jehovah (ver. 6)
have here another change in the to establish him as King on his holy
speaker. The Anointed One is him- hill is thus seen not to be arbitrary,
self introduced as declaring the great but to be in fulfilment of a solemn
purpose which was formed in regard promise made long before, and is
to him, and referring to the promise therefore an illustration of his covewhich was made to him, as the founda- nant faithfulness and truth. ~ The
tion of the purpose of Jehovah (ver. 6) LORD hath said unto me. Jehovah
to set him on the hill of Zion. The hath said. See vers. 2, 4. He does
first strophe or stanza (vers. 1-3) is not intimate when it was that he had
closed with a statement made by the said this, but the fair interpretation
rebels of their intention or design; is, that it was before the purpose was
the second (vers. 4-6) with a state- to be carried into execution to place
ment of the purpose of Jehovah; the him as King in Zion; that is, as apthird is introduced by this declara- plicable to the Messiah, before he
tion of the Messiah himself.  The became incarnate or was manifested
change of the persons speaking gives to execute his purpose on earth. It
a dramatic interest to the whole is implied, therefore, that it was in
psalm. There can be no doubt that some previous state, and that he had
the word "I" here refers to the come forth in virtue of the pledge
Messiah.  The word decree - pnl    that he would be recognised as the
hhohk-means properly     something Son of God. The passage cannot be
decreed, prescribed, appointed. See understood as referring to Christ
Job xxiii. 14. Comp. Gen. xlvii. 26; without admitting his existence preExod. xii. 24. Thus it is equivalent to i vious to the incarnation, for all that
law, statute, ordinance. Here it re- follows is manifestly the result of the
fers not to a law which he was to exalted rank which God purposed to




PSALM   II.                         19
give him as his Son, or as the result or its truth, there is nothing in the
of the promise made to him then. use of the phrase "this day," or in
~ Thou art my Son. That is, Jeho. the application of the passage in the
vah had declared him to be his Son; New Testament (Acts xiii. 33; Heb.
he had conferred on him the rank i. 5), to sustain it. The language,
and dignity fairly involved in the indeed, in the connexion in which it
title THE SON OF GOD. In regard to is found, does, as remarked above,
the general meaning of this, and what demonstrate that he had a pre-existis implied in it, see notes on Matt. i. ence, since it is addressed to him as
1; Heb. i. 2, 5; Rom. i. 4; and John the result of a decree or covenant
v. 18. The phrase "sons of God" is made with him by Jehovah, and as
elsewhere used frequently to denote the foundation of the purpose to set
the saints, the children of God, or him as King on the hill of Zion. The
men eminent for rank and power words "this day" would naturally
(comp. Gen. vi. 2, 4; Job i. 6; Hos. refer to that time when this "decree "
i. 10; John i. 12; Rom. viii. 14, 19; was made, or this covenant formed;
Phil. ii. 15; 1 John iii. 1); and once and as that was before the creation of
to denote angels (Job xxxviii. 7); but the world, it must imply that he had
the appellation "THE Son of God" is an existence then. The time referred
not appropriated in the Scriptures to to by the meaning of the word is, that
any one but the Messiah. It does when-t was determined to crown him
not occur before this in the Old Tes- as the Messiah. This is founded on
tament, and it occurs but once after the relation subsisting between him
this, Dan. iii. 25. See Notes on that and Jehovah, and implied when in
passage. This makes its use in the that relation he is called his "Son;"
case before us the more remarkable, but it determines nothing as to the
and justifies the reasoning of the au- time when this relation commenced.
thor of the epistle to the Hebrews Jehovah, in the passage, is regarded
(i. 5) as to its meaning. The true as declaring his purpose to make him
sense, therefore, according to the King in Zion, and the language is that
Hebrew usage, and according to the of a solemn consecration to the kingly
proper meaning of the term, is, that office. He is speaking of this as a
he sustained a relation to God which purpose before he came into the
could be compared only with that world; it was executed, or carried
which a son among men sustains to into effect, by his resurrection from
his father; and that the term, as thus the dead, and by the exaltation conused, fairly implies an equality in sequent on that. Comp. Acts xiii.
nature with God himself. It is such 33 and Eph. i. 20-22. Considered,
a term as would not be applied to a then, as a promise or purpose, this
mere man; it is such as is not applied refers to the period before the incarto the angels (Heb. i. 5); and there- nation; considered as pertaining to
fore it must imply a nature superior the execution of that purpose, it refers
to either.  1 This day. On the ap- to the time when he was raised from
plication of this in the New Testa- the dead and exalted over all things
ment, see Notes on Acts xiii. 33 and as King in Zion. In neither case can
Heb. i. 5. The whole passage has the words "this day" be construed as
been often appealed to in support of meaning the same as eternity, or from
the doctrine of the "eternal genera- eternity; and therefore they can detion " of Christ, meaning that he was termine nothing respecting the doc"begotten" from eternity; that is, trine of"eternal generation." a Have
that his Divine nature was in some I begotten thee. That is, in the matter
sense an emanation from the Father, referred to, so that it would be proper
and that this is from eternity. What- to apply to him the phrase "my Son,"
ever may be thought of that doctrine, and to constitute him  "King" in
however, either as to its intelligibility Zion. The meaning is, that he had




20                          PSALM II.
so constituted the relationship of designating him to this high office;
Father and Son in the case, that it was in sending him into the world; in
proper that the appellation Son should raising him from the dead; in placing
be given him, and that he should be him at his own right hand-appointregarded and addressed as such. So ing him as King and Lord-to justify
Prof. Alexander: " The   essential this language?  Is not this the very
meaning of the phrase Ihave begotten thing under consideration?  Is it
thee is simply this, I am thy Father." proper, then, in connexion with this
This is, of course, to be understood in passage, to start the question about
accordance with the nature of God, his eternal generation? Comp.Notes
and we are not to bring to the inter- on Rom. i. 4. On this passage Calvin
pretation the ideas which enter into says (in loc.), " I know that this pasthat human relationship. It means sage is explained by many as referring
that in some proper sense-some to the eternal generation of Christ,
sense appropriate to the Deity-such who maintain that in the adverb toa relation was constituted as would day there is, as it were, a perpetual
justify this reference to the most act beyond the limits of time, denoted.
tender and important of all human But the Apostle Paul is a more faithrelationships. In what sense that is, ful and competent interpreter of this
is a fair subject of inquiry, but it is prophecy, who in Acts xiii. 33 recalls
not proper to assume that it is i any- us to that which I have called a
thing like a literal sense, or that glorious demonstration of Christ. He
there can be no other sense of the was said to be begotten, therefore,
passage than that which is implied in not that he might be the Son of God,
the above-named doctrine; for it can- by which he might begin to be such,
not be literal, and there are other but that he might be manifested to
ideas that may be conveyed by the the world as such. Finally, this bephrase than that of "eternal genera- getting ought- to be understood not
tion." The word rendered "begotten" of the mutual relation of the Father
(75'I- Yalad) determines nothing and the Son, but it signifies merely
certainly as to the mode in which this that he who was from the beginning
relationship was formed. It means hidden in the bosom of the Father,
properly-(1) to bear, to bring forth and who was obscurely shadowed
as a mother, Gen. iv. 1; (2) to beget, forth under the law, from the time
as a father, Gen. iv. 18; and then (3) when he was manifested with clear
as applied to God it is used in the intimation of his rank, was acknowsense of creating-or of so creating ledged as the Son of God, as it is said
or forming as that the result would in John i. 14."  So Prof. Alexander,
be that a relation would exist which though supposing that this is founded
might be compared with that of a on an eternal relation between the
father and a son. Deut. xxxii. 18: Father and the Son, says, " This day
"Of the Rock that begat thee thou have Ibegotten thee may be considered
art unmindful."  Comp. Jer. ii. 27: as referring only to the coronation of
"Saying to a block [idol], Thou art Messiah, which is an ideal one," vol. i.,
my father, thou hast begotten me." P. 15. The result of the exposition
So Paul says, 1 Cor. iv. 15: "In of this passage may therefore be thus
Christ Jesus I have begotten you stated: (a) The term  Son, as here
through the Gospel." The full mean- used, is a peculiar appellation of the
ing, therefore, of this word would be Messiah-a term applicable to him in
met if it be supposed that Jehovah a sense in which it can be given to no
had given the Messiah this place and other being. (b) As here used, and
rank in such a sense that it was as elsewhere used, it supposes his
proper to speak of himself as the existence before the incarnation. (c)
Father and the Anointed One as the Its use here, and the purpose formed,
Son. And was there not enough in imply that he had an existence before




PSALM II.                             21
8 Ask of me, and I shall give ance, and the uttermost parts of
thee the heathen for thine inherit- the earth for thy possession.
this purpose was formed, so that he is promised to the Messiah only on
could be personally addressed, and so condition that he "asks" for it or
that a promise could be made to him. prays for it, much more is it true that
(d) The term Son is not here used in we can hope for this and for no favour
reference to that anterior relation, from God, unless we seek it by earnand determines nothing as to the est prayer. ~ And Ishall give thee.
mode of his previous being-whether I will give thee. That is, he would
from eternity essentially in the nature ultimately give him this possession.
of God; or whether in some myste- No time is specified when it would be
rious sense begotten; or whether as done, and the prophecy will be fulan emanation of the Deity; or whether filled if it shall be accomplished in
created.  (e) The term, as Calvin any period of the history of the world.
suggests, and as maintained by Prof. ~ The heathen. The nations (Notes,
Alexander, refers here only to his ver. 1); that is, the world. In the
being constituted King-to the act time of the writer of the psalm, the
of coronation- whenever that oc- world would be spoken of as divided
curred. (f) This, in fact, occurred into Hebrews and other nations; the
when he was raised from the dead, people of God and foreigners. The
and when he was exalted to the right same division is often referred to in
hand of God in heaven (Acts xiii. 33), the New Testament under the terms
so that the application of the passage Jew and Gentile, as the Greeks di.
by Paul in the Acts accords with the vided all the world into Greeks and
result to which we are led by the fair barbarians.  The word would now
interpretation of the passage.  (g) embrace all the nations which are not
The passage, therefore, determines under the influence of the true reli.
nothing, one way or the other, re- gion. ~ For thine inheritance. Thy
specting the doctrine of eternal gene. heritage; thy portion as my Son.
ration, and cannot, therefore, be used There is an allusion here to the fact
in proof of that doctrine.         that he had constituted him as his
8. Ask of me.   That is, of God. Son, and hence it was proper to speak
This is a part of the " decree" or pur- of him as the heir of all things. See
pose, as mentioned in ver. 7. That Notes on Heb. i. 4. ~j And the utterdecree embraced not only the design most parts of the earth. The farthest
to constitute him as his Son, in the regions of the world. This promise
sense that he was to be king in Zion, would properly embrace all the world
but also the purpose to give him a as then known, as it is now known,
dominion embracing "the heathen" as it shall be hereafter known. ~ For
and "the uttermost parts of the thypossession. Thatis, asking. This,
earth."  This wide dominion was to on the earth, was be to his possession
be given him on condition that he as the Son of Jehovah, constituted as
would "ask" for it, thus keeping up king. It may be remarked here, (a)
the idea that Jehovah, as such, is the that this can have its fulfilment only
great source of authority and empire, in the Lord Jesus Christ. It was not
and that the Messiah, as such, occu- true of David nor of any other Hebrew
pies a rank subordinate to him. This monarch that he had conceded to him,
relation of the Father and Son is in fact, any such possession. Their
everywhere recognised in the New   dominions extended, at any time, but
Testament. As we may be sure that little beyond the bounds of Palestine,
the Messiah will ask for this, it fol- and embraced a very limited part of
lows that the world will yet be the earth-but a small territory, even
brought under his sceptre. It may as compared with many then existing
be added that as this wide dominion kingdoms. The phrase here used could




22                           PSALM II.
9 Thou shalt break them with r a rod of iron; thou shalt dash
r Rev. ii. 27.
never have been applied to the limited being invested with power sufficient
and narrow country of Palestine. (b) to punish and restrain them. The
The promise is to be understood as Vulgate renders this "thou shalt
still in full force. It has never been rule;" the Septuagint, "thou shalt
cancelled or recalled, and though its feed " —roLiavtis; that is, thou shalt
fulfilment has seemed to be long de- feed them  as a shepherd does his
layed, yet as no time was specified, its flock; thou shalt exercise over them
spirit and meaning have not been dis- the care and protection of a shepherd.
regarded. Events have shown that it This rendering occurs by a slight
was not intended that it should be change in the pointing of the Hebrew
speedily accomplished; and events, word, though the most approved mode
when no time is specified, should be of pointing the word is that which is
allowed to be interpreters of the ori- followed in our common translation.
ginal meaning of the prophecy. (c) De Wette, Hengstenberg, Alexander,
The promise will yet be fulfilled. It Horsley, adopt the common reading.
is evidently supposed in the promise What is said in this verse has been
that the Messiah would ask for this; urged as an objection to referring
and it is solemnly affirmed that if he it to the Messiah. The remark of
did, this wide inheritance would be De Wette on this matter has been
granted to him. The world, then, is quoted in the introduction to this
to be regarded as given by covenant psalm, ~ 4 (3). But it may be obto the Son of God, and in due time lie served, while it is everywhere reprewill set up his dominion over the sented that the sceptre of the Messiah
earth, and rule over mankind. The over the earth will be a mild sceptre,
period is coming when the actual it is also everywhere stated that he
sceptre swayed over the nations of the will ultimately crush and overthrow
earth will be that of the Son of God, all his foes. Thus in Isa. xi. 4: " He
and when his right to give laws and shall smite the earth with the rod of
to reign will be acknowledged from  his mouth, and with the breath of his
the rising to the setting sun. This lips shall he slay the wicked."  So
is the only thing in the future that is Ps. cx. 6: "He shall judge among
certainly known to us, and this is the heathen; he shall fill the places
enough to make everything in that with the dead bodies."  So, likewise,
future bright.                     Rev. xix. 15: "And out of his mouth
9. Thou shalt break them with a goeth a sharp sword, that with it
rod of iron. That is, evidently, thine he should smite the nations; and he
enemies; for it cannot be supposed to shall rule them with a rod of iron;
be meant that he would sway such a and he treadeth the winepress of
sceptre over his own people. The the fierceness and wrath of Almighty
idea is that he would crush and sub- God."  So also in Matt. xxv., and
due all his foes. He would have ab- elsewhere, it is said that he will come
solute power, and the grant which to judgment, and will consign all his
had been made to him would be ac- foes to appropriate punishment. While
companied with authority sufficient it is said that the reign of the Messiah
to hold it. That dominion which was would be a mild reign, and that his
to be conceded to him would be not kingdom would not be of this world,
only one of protection to his friends, and while he is represented as the
but also of punishment on his ene- Prince of peace, it is also said that he
mies; and the statement here is made would be invested with all the authoprominent because the former part of rity of a sovereign. While he would
the psalm had respect to rebels, and have power to protect his friends, he
the Messiah is here represented as would also have power to humble and




PSALM II.                           23
them  in pieces like a potter's      10 Be wise now therefore, O
vessel.                           ye kings: be instructed, ye judges
of the earth.
crush his foes. The expression with a just governments, and is by no means
rod of iron refers to the sceptre which inconsistent with the idea that such a
he would bear. A sceptre was some- government would be mild and gentle
times made of wood, sometimes of towards those who are obedient. The
gold, sometimes of ivory, and some- protection of the righteous makes the
times of iron. The idea, when the punishment of the wicked necessary
last was the case, was, that the do- in all governments, and the one canminion was absolute, and that there not be secured without the other.
was nothing that could resist it. This verse is applied to the Messiah
Perhaps the idea of justice or severity in the Book of Revelation, ch. ii. 27;
would be that which would be most xix. 15; comp. xii. 5. See Notes on
naturally suggested by this. As ap- these passages.
plicable to the Messiah, it can only  10. Be wise now, therefore, 0 ye
mean that his enemies would be kcings. This is to be understood as
crushed and subdued before him. the language of the psalmist.   See
~f Thou shalt dash them in pieces. introduction to the psalm, ~ 3. It is
The same idea is here expressed in an exhortation addressed to the rulers
another form, but indicating more and princes whom the psalmist saw
particularly the ease with which it engaged in opposition to the purpose
would be done. The word rendered of Jehovah (vers. 1-3)-and hence
"dash them   in pieces" means to to all rulers and princes-to act the
break in pieces as an earthen vessel, part of wisdom, by not attempting to
Judges vii. 20; Jer. xxii. 28. It is resist the plans of God, but to submit
used to denote the crushing of infants to him, and secure his friendship.
on stones, Ps. cxxxvii. 9. The word The psalmist cautions them to take
shiver would well express the idea warning, in view of what must cerhere-" thou shalt shiver them." tainly come upon the enemies of the
~1 Like a potter's vessel. A vessel or Messiah; to cease their vain attempts
instrument made by a potter; a vessel to oppose his reign, and, by a timely
made of clay. This is easily broken, submission to him, to ensure his friendand especially with a rod of iron, and ship, and to escape the doom that
the idea here is that he would crush must come upon his foes. The way
and subdue his enemies as easily as of wisdom, then, was not to engage in
this could be done. No image could an attempt in which they must cermore happily express the ease with tainly be crushed, but to secure at
which he would subdue his foes; and once the friendship of one appointed
this accords with all the representa- by God to reign over the earth. ~ Be
tions of the New Testament-that instructed. In your duty to Jehovah
with infinite ease-with a word-   and his Anointed One; that is, in the
Christ can subdue his enemies, and duty of submitting to this arrangeconsign them to ruin. Comp. Matt. ment, and lending your influence to
xxv. 41, 46; Luke xix. 27.   The promote it. The word here used, and
sense here is, simply, that the Messiah rendered be instructed, means prowould be absolute; that he would perly to chastise, chasten, correct;
have power to quell all rebellion and it here means, be admonished,
against God, and to punish all those exhorted, or warned. Comp. Prov. ix.
that rise up against him; and that on 7; Job iv. 3; Ps. xvi. 7. ~ Ye judges
those who are incorrigibly rebellious of the earth. Ye who administer jushe would exercise that power, and tice; that is, ye rulers.  This was
take effectual means to subdue them. formerly done by kings themselves, as
This is merely what is done by all it isnowsupposed to beinmonarchical




24                          PSALM II.
11 Serve the LORD with fear, angry, and ye perish from       the
s and rejoice with trembling.     way, when his wrath is kindled
12 tKiss the Son, lest he be        s Heb. xii. 28.  t John v. 23.
governments, where the judges act in and of bringing their influence-dethe name of the king. In Republics, rived from the station which they
justice is supposed to be administered occupy-to bear in promoting the
by the people through those whom  reign of truth upon the earth-a duty
they have appointed to execute it. binding on kings and princes as well
The word here is equivalent to rulers, as on other men. The feelings with
and the call is on those who occupy which this is to be done are those
posts of office and honour not to op- which belong to transactions in which
pose the purposes of Jehovah, but to the honour and the reign of God are
bring their influence to the promotion concerned. They are mingled feelings,
of his designs. At the same time, it derived from the mercy of God on
cannot be doubted that it is implied the one hand, and from his wrath on
that they should seek to be interested the other; from the hope which his
personally in his reign.          promise and purpose inspires, and
11. Serve theLoRD withfear. With from the apprehension derived from
reverence, and with deep apprehen- his warnings and threatenings.
sions of the consequences of not serving  12. Kiss the Son. Him whom God
and obeying him. That is, serve him  hath declared to be his Son (ver. 7),
in not opposing, but in promoting his and whom, as such, he has resolved to
purpose of establishing a kingdom  set as King on his holy hill (ver. 6).
under the Messiah, with the deep ap- The word kiss here is used in accordprehension that if you do not do it, ance with Oriental usages, for it was
he will arise and crush you in his in this way that respect was indicated
wrath. ~[ And rejoice. Prof. Alex- for one of superior rank. This was
ander renders this shout, and supposes the ancient mode of doing homage or
that it refers to the customary recog- allegiance to a king, 1 Sam. x. 1. It
nition of a present sovereign.  The was also the modeof rendering homage
word used-'-, gil-means properly to an idol, 1 Kings xix. 18; Hos. xiii.
to move in a circle, to revolve; and 2; Job xxxi. 27. The mode of renderthen to dance in a circle, to exult, to ing homage to a king by a kiss was
rejoice. Then, according to Gesenius, sometimes to kiss his hand, or his
it means to tremble, to fear, from the dress, or his feet, as among the Perleaping or palpitation of the heart sians. De Wette.  The practice or
(Job xxxvii. 1; Hos. x. 5; Ps. xxix. kissing the hand of a monarch is not
6). Gesenius renders it here "fear uncommon in European courts as a
with trembling." The common trans- token of allegiance. The meaning
lation, however, better expresses the here is that they should express their
sense. It means that they should allegiance to the Son of God, or rewelcome the purposes of Jehovah, and cognise him as the authorized King,
exult in his reign, but that it should with suitable expressions of submission
be done with a suitable apprehension and allegiance; that they should reof his majesty and power, and with ceive him as King, and submit to his
the reverence which becomes the pub- reign. Applied to others, it means
lie acknowledgment of God. ~ With that they should embrace him as their
trembling. With reverence and awe, Saviour. ~ Lest he be angry. If
feeling that he has almighty power, you do not acknowledge his claims,
and that the consequences of being and receive him  as the Messiah.
found opposed to him must be over- ~ And ye perish from the way. The
whelming and awful. The duty here wordfrom in this place is supplied by
enjoined on kings and rulers is that the translators. It is literally, "And
of welcoming the purposes of God, ye perish the way."  See Notes on




PSALM    III.                          25
but a little. Blessed U are all they that put their trust in him.
u Psa. lxxxiv. 12.
Ps. i. 6. The meaning here seems to  less-to put their trust in the Son of
be either "lest ye are lost in respect  God, is the great design of all the
to the way," that is, the way to    communications which God has made
happiness and salvation; or "lest ye  to mankind.
fail to find the way" to life; or "lest
ye perish by the way," to wit, beforeALM.
you reach your destination, and ac-     1. The author.-This psalm purcomplish the object you have in view.  ports in the title to be "A Psalm of
The design seems to be to represent  David," and is the first one to which a
them as pursuing a certain journey or  title indicating authorship, or the occathem as pursuing a certain journey or    ^ on        ^      composed, is
P.            a.  t > sion on which a psalm was composed, is
path-as life is often represented   prefixed.  The title is found in the
(comp. Ps. i. 1)-and as being cut   Chaldee Paraphrase, the Latin Vulgate,
down before they reached the end of  the Septuagint, the Syriac, the Arabic,
their journey.  T When his wrath is  and the Ethiopic versions. It is not,
kindled.  When his wrath    burns. indeed, certain by whom the title was
Applying to anger or wrath a term   prefixed, but there is no reason to doubt
h is c n n, as w  n w    its correctness. The sentiments in the
which io o     s common  s  he      psalm accod with the circumstances in
speak of one whose anger is heated, or which David was more than once placed,
which David was more than once placed,
who is hot with wrath. ~t But a     and are such as we may suppose he
little. Prof. Alexander renders this,  would express in those circumstances.
"For his wrath will soon burn." This,  ~ 2. The occasion on which the psalm
it seems to me, is in accordance with  was composed.-The psalm, according to
the original; the word "little" pro-  the title, purports to have been written
bably referring to time, and not to  by David, "when he fled from Absalom
his son." That is, it was composed at
the intensity of his anger. This ac-  he timeson"  That i, i   Absalom-or
the time when he fled from Absalom —or
cords better also with the connection, in view of that event, and as expressive
for the design is not to state that  of his feelings on that occasion, though
there will be degrees in the manifest-  it might have been penned afterwards.
ation of his anger, but that his anger  Neither of these suppositions has any inwould not long be delayed. In due   trinsic improbability in it; for though
time he would execute judgment on   at the time when he fled there was, of
his enemies; and whenever his anger  course, much tumult, agitation, and
begntoburnhis enemies ms perih  anxiety, yet there is no improbability in
began to burn, his enemies must perish.  supposing that these thoughts passed
~ Blessed are all they that put their  through his mind, and that while these
trust in him. Kings, princes, people;  events were going forward, during some
-all, of every age and every land;  moments taken for rest, or in the nightthe poor, the rich, the bond, the free;  watches, he may have given vent to
white, black, copper-coloured, or   these deep feelings in this poetic form.
mixed; all in sickness or health, in  Kimchi says that it was the opinion of
the ancient Rabbins that the psalm was
prosperity or adversity, in life or in  the ancient Rabbins that the psa  was
death; all, of every condition, and  actually composed when David with
naked feet, and with his head covered,
in all conceivable circumstances,-are  ascended the Mount of Olives, as he fled
blessed who put their trust in him.  from Jerusalem, 2 Sam. xv. 30. It is
All need him as a Saviour; all will  not necessary, however, to suppose that
find him to be a Saviour adapted to  in these circumstances he would actually
their wants. All who do this are    give himself to the task of a poetic comhappy (comp. Notes on Ps. i. 1); all  position; yet nothing i more probable
than that such thoughts passed through
are safe in time and in eternity. This  his min, an n thoughwould be more.... his mind, and nothing would be more
great truth is stated everywhere in  natural than that he should seize the
the Bible; and to induce the children  first moment of peace and calmnessof men-weak, and guilty, and help-  when the agitation of the scene should
VOL. I.                                              C




26                             PSALM     III.
be in some measure over-to embody      ments to be proclaimed king there. So
these thoughts in verse. Indeed, there is  artful had he been, so numerous were
evidence in the psalm itself that it was  his followers, so extensive seemed to be
actually penned on some such occasion.  the defection, and so little prepared was
There is (vers. 1, 2) an allusion to the  David to meet it, that the only prospect
great number of his foes, and to those  of safety seemed to be in flight. With a
who had risen up against him, and an   few attendants David left Jerusalem, and
expression of his agitation and anxiety  passed over the Mount of Olives, designin view of that; and there is then a   ing to seek a place of refuge. This was
statement that he had, in these circum-  to him the great trial of his life; for
stances, cried unto the Lord, and that  there is no greater trial than the inGod had heard him out of his holy hill,  gratitude of a son when he seeks the life
and that, notwithstanding these alarms,  of his father. All the circumstances of
he had been permitted to lie down and  this case are such that we should supsleep, for the Lord had sustained him  pose that David would cry to God in
(vers. 4, 5). In these circumstances-  some such language as is found in this
after preservation and peace during what  psalm.
he had apprehended would be a dreadful    It is indeed objected by Horsley that
night-what was more proper, or more    there is "nothing in the psalm that had
natural, than the composition of such a  any particular reference to this event,"
psalm as the one before us?             and hence he supposes that the title
If the psalm was composed by David,  should be, "Prayer of a Believer for
it was most probably at the time sup-   Deliverance from the Atheistical Conposed in the title-the time when he     spiracy."  But there is nothing in the
fled from Absalom his son. There is no  original title that corresponds with this;
other period of his life to which it could  and there is no need for departing from
be regarded as fitted, unless it were the  the common supposition. It is true that
time of Saul, and the persecutions which  there is in the psalm no express mention
he waged against him. Hitzig indeed     of Absalom; but the same remark may
supposes that the latter was the occasion  be made of nearly all the psalms. A
on which it was written; but to this it  considerable portion of David's psalms
may be replied-(a) That there is no     were doubtless composed in view of the
direct evidence of this.  (b) That the  circumstances in which the writer was
title should be regarded as good evidence,  placed, and were designed to be expresunless it can be set aside by some clear  sive of his own feelings on the occasion,
proofs.  (c) That the contents of the   but they were also designed for the
psalm  are no more applicable to the    Church at large, and were intended to
time of Saul than to the time of Absalom.  be used in the Church in all times to
(d) That in the time of the persecutions  come, and hence a general form is given
of Saul, David had not been in such cir-  to the sentiments, and the local allusion
cumstances as are implied in ver. 4,   is barely referred to, or omitted alto"he heard me out of his holy hill."    gether. It is, perhaps, also an indication
This, according to the fair construction  of the nature of true devotion, that it
of the language, must be understood as  will turn away from, or forget, for the
referring to Mount Zion (comp. Notes,   time, the personal and local circumPs. ii. 6), and implies that David at the  stances of distress, and give utterance to
time referred to was the established king,  sentiments of piety that will express the
and had made that the seat of his autho-  feelings of the children of God in all
rity. This had not occurred in the time  ages and in all circumstances.  The
of Saul; and there can be no reason for  psalm thus becomes one of general use;
supposing, as Hitzig does, that Mount  and the language is such as is adapted to
Horeb is intended.                     the use of the Church in all generations.
The flight of David, which is supposed  It is also objected by De Wette that
to be referred to here, is described in  the psalm is devoid of all the tender
2 Sam. xv-xviii.     Absalom  rebelled  feelings which we should suppose the
against his father; gathered together a  heart of a father would pour out on such
great number of the disaffected in the  an occasion. But to this it may be rekingdom; and under pretence of per-     plied, that this was not the occasion to
forming a vow which he had made, ob-    pour out such feelings. The thoughts
tamed permission to go to Hebron, having  are fixed on his own danger; on the
given instructions to his followers to  number of his enemies; on the suddenmeet him, and having made arrange-      ness of the peril; on the great ingrati



PSALM    III.                          27
PSALM    III.             that trouble me? many are they
A Psalm of David, when he fled v from Absalom  that rise up against me.
hlls sol.               2 Many there be which say of
LORD, how are they increased                     Sam. xv., xviii.
v 2 Sam. xv., xviii.
tude and crime of those who had risen
up against him. It is a time to look to  making in the Hebrew, and in each
God for help; not a time to express  of these versions, nine verses in the
affection for an ungrateful and rebellious  psalm instead of eight, as in our
son. When this son died-when he was  translation.  This may have been
put to death in violation of the com-  prefixed to the psalm by the author
mands and entreaties of himself as a  himself, for it was not uncommon in
king and a father (2 Sam. xviii. 5, 12,ancient times for an author to prefix
14)-he poured forth all his heart in  his name to his own composition, as is
language such  as had never been    his name to his own composition, as is
used before, and has never been equalled commonly done by the apostle Paul
since, 2 Sam. xviii. 33.            in his epistles. It is not absolutely
~ 3. Analysis of the psalm. —The  certain, however, that this was done
psalm is naturally and regularly divided  in the Psalms by the authors theminto four strophes or parts, each one em-  selves, but it may have been done by
bracing two verses; and in three of them  him who collected and arranged the
closed by the word Selah, indicating a  Psalms, indicating the prevalent belief
pause either in the sense, in the melody,  in regard to the authorship, and under
or in both. See Notes on ver 2.     iregard    theautosi   p, 
I. The first is expressive of the anxiety the  pirit of inspiration. ~ When he
of the psalmist from the fact that many fled. On the occasion of his fleeing.
enemies had risen up against him, vers.  That is,. it was composed at that
1, 2.                               time, or was subsequently composed
II. The second expresses his confi- in remembrance of it.  See Introd.,
dence in God in the midst of his troubles,  ~ 2. ~ From Absalom his son. See
vers. 3, 4. He was his shield and his  Introd.,  2
helper, and he heard his prayer out of  1.  o,      a     t   
his holy hill.                        1. LOaD, hoz are they increased,
III. The third refers to the fact thatHow are they multiplied; or,  ow
in his troubles he had, contrary to what  numerous they are. Perhaps the idea
there had been reason to apprehend, been  is, that at first they seemed to be
permitted to lie down calmly and to  comparatively few in number, but had
sleep, and to arise again in the morning.  now so multiplied as to endanger his
In view of this, refreshed and invigor-  crown and life. This is an appropriate
ated by rest, and having this new proof   sion on the supposition that it
oz Ie     0 lv^ ^ ^^^expression on the supposition that it
of the Divine favour and protection, he  refers to Absalom. At first the umsays that he would not be afraid though refers to Absalom. At first the numten thousands of people should set them-  ber of those who adhered to Absalom
selves against him round about, vers.  was not so great as to excite much
5, 6.                               alarm; but by the arts of a demaIV. In the fourth part, the psalmist  gogue, by complaining of the governcalls upon God to arise and save him;  ment, by saying that if he were made
for in other times he had smitten his  a judge in the land, every man would
enemies upon their cheek bone, and had  have justice done him (2 Sam. xv. 4,
broken the teeth of the ungodly, and
salvation belonged only unto him, vers.  5), he won the hearts of the people,
7, 8.                               and gathered so many under his standard as to make it necessary that the
~ A Psalm of David. Literally,    king should flee from Jerusalem to a
belonging to David; that is, belong-  place of safety. ~ That trouble me.
ing to him as the author. This is   Literally, my enemies. The allusion is
marked in the Hebrew as the first   to those who were now enlisted under
verse, and so in the Syriac version, the  Absalom, and who were engaged in
Latin Vulgate, and the Septuagint,  endeavouringto overthrow the govern



28                          PSALM    III.
my soul, There w is no help for    him in God. Selah.
w Psa. lxxi. 11.
ment. ~ Many are they that rise up  appear to be wholly determined. It
against me. That is, that have be-  is rendered in the Targum, or Chaldee
come my enemies.                   Paraphrase, 1n'~, lealmin,for ever,
2. Many there be which say f my  or to eternity. In the Latin Vulgate
soul. Or rather, perhaps, of his "life,"  it is omitted, as if it were no part of
for so the word here used-I-.D., ne.  the text. In the Septuagint it is renphesh-frequently means (Lev. xvii.  dered atamkaXjua, supposed to refer to
11; Deut. xii. 23; Gen. ix. 4; xxxv.  some variation or modulation of the
18; 1 Kings xvii. 21). The object of  voice in singing.  Schleusner, Lex.
their persecution, as here stated, was  The word occurs seventy-one times
not his soul, as such, in the sense in  in the Psalms, and three times in the
which we now understand the word,  book of Habakkuk, iii. 3, 9, 13. It
but his life; and they now said that  is never translated in our version, but
they were secure of that, and that all in all these places the original word
things indicated that God would not  Selah is retained. It occurs only in
now interfere to save him. They were  poetry, and is supposed to have had
perfectly sure of their prey. Compare  some reference to the singing or can2 Sam. xvii. 1-4. ~ There is no help  tillation of the poetry, and to be profor him in God. He is entirely for-  bably a musical term.  In general,
saken. He has no power of defending  also, it indicates a pause in the sense,
himself, and no hope of escaping from  as well as in the musical performance.
us now, and all the indications are,  Gesenius (Lex.) supposes that the
that God does not intend to interpose  most probable meaning of this muand deliver him. Circumstances, in  sical term or note is silence, orpause,
the rebellion of Absalom (2 Sam. xvi.  and that its use was, in chanting the
seq.), were such as to seem to justify  words of the psalm,to direct the singer
this taunt. David had been driven  to be silent, to pause a little, while the
away from his throne and his capital. instruments played an interlude or
God had not protected him when he  harmony. Perhaps this is all that can
had his armed men and his friends  now be known of the meaning of the
around him, and when he was en-    word,and thisis enoughto satisfy every
trenched in a strong city; and now  reasonable inquiry.  It is probable,
he was a forsaken fugitive, fleeing  if this was the use of the term, that
almost alone, and seeking a place of  it would commonly correspond with
safety. If God had not defended him  the sense of the passage, and be inon his throne and in his capital; if he  serted where the sense made a pause
had suffered him to be driven away  suitable; and this will doubtless be
without interposing to save him, much  found usually to be the fact.  But
less was there reason to suppose that  any one acquainted at all with the
he would now interpose in his behalf;  character of musical notation will
and hence they exultingly said that  perceive at once that we are not to
there was no hope for his life, even in  suppose that this would be invariably
that God in whom he had trusted. It  or necessarily the fact, for the musical
is no uncommon thing in this world  pauses by no means always correspond
for good men to be in similar circum-  with pauses in the sense. This word,
stances of trial, when they seem to be  therefore, can furnish very little asso utterly forsaken by God as well as  sistance in determining the meaning
men, that their foes exultingly say  of the passages where it is found.
they are entirely abandoned. ~ Selah. Ewald supposes, differing from this
nti. Much has been written on this  view, that it rather indicates that in
word, and still its meaning does not  the places where it occurs the voice is




PSALM    III.                         29
3 But thou, 0    LORD, art a     the lifter up of mine head.
shield Ifor me; my glory, and        4 I cried unto the LORD with
1 Or, about.
to be raised, and that it is synonymous  as if overpowered with the weight of
with up, higher, loud, or distinct, from  affliction.  See Ps. xxxv. 14: "I
>, sal, ilD, salal, to ascend. Those  bowed down heavily as one that
who are disposed to inquire further  mourneth for his mother;" Ps.xxxviii.
respecting its meaning, and the uses  6: "I am bowed down greatly; I go
of musical pauses in general, may be  mourning all the day."  Comp. Ps.
referred to Ugolin.,'Thesau. Antiq.  xlii. 5; xliv. 25; lvii. 6; John xix. 30.
Sacr.,' tom. xxii.                 To lift up the head, therefore, or to
3. But thou, 0 LORD, art a shield  raise one up, is to relieve his distresses,
for me. Not only in these dangers,  or to take away his troubles. Such
but in all dangers. The declaration  a helper, David says, he had always
here has a general form, as if he could  found God to be, and he looks to him
trust in him at all times. It shows  as one who is able to help him still.
what his feelings were on the occa-  That is, he feels that God can so ension here referred to, when dangers  tirely take away his present griefs as
stood thick around him, and what his to reinstate him in his former happy
feelings habitually were in times of  and honourable condition.
peril. The shield was a well-known   4. I cried unto the LORD. That is,
part of ancient armour, of use, ac- in these troubles, as he had always
cording to the ancient modes of war-  done in affliction. The form of the
fare, when swords, and spears, and  verb here is future-" I will cry" or
arrows were employed, but of use only  call unto the Lord; probably, howthen, since they would constitute no  ever, designed to state a general habit
defence against a musket or cannon-  with him, that when troubles came
ball.  They were usually made of   he always called on the Lord. He
tough and thick hides, fastened to a  speaks now of himself as if in the
rim, and so attached to the left arm  midst of the trouble; gives utterance
that they could be readily thrown  to the feeling which he has always
before the body when attacked, or so  had in his sorrows; and says, "I will
that, as they were usually held, the  call upon the Lord," thus declaring
vital parts of the body would be pro-  his purpose to make his appeal contected. See Notes on Eph. vi. 14-16.  fidently to him. Thus, the language
From this use of the shield it was  is not so much retrospective as it is
natural to speak of God as the shield,  indicative of the uniform state of his
or the Protector of his people-an  mind in the midst of afflictions.  [
appellation which is often given to  With my voice. Not merely mentally,
him in the Scriptures (Gen. xv. 1;  but he gave utterance to the deep
Deut. xxxiii. 29; 2 Sam. xxii. 3; Ps.  anguish of his soul in words. So the
xxviii. 7; cxix. 114; cxliv. 2; xxxiii.  Saviour did in the garden of Geth20; lxxxiv. 11; Prov. xxx. 5. ~ My  semane (Matt. xxvi. 39); and so, perglory. My honour, or the source of  haps, most persons do in deep afflicmy honour. That is, he bestows upon  tion. It is natural then to cry out
me all the honour that I have, and it  for help; and besides the fact that we
is my glory that I may put my trust  may hope that any prayerthen, though
in him. I regard it as an honour to  mental only, would bring relief by
be permitted, in times of danger and  being answered, there is a measure of
trouble, to rely on him-a sentiment  relief found by the very act of giving
in which every true child of God will  utterance or vent to the deep and, as
unite.  ~ And the lifter up of mny  it were, pent-up feelings of the soul.
head. The head, in time of trouble  In calmer times we are satisfied with
and sorrow, is naturally bowed down,  unuttered aspirations, with gentle




30                          PSALM    III.
my voice, and he heard me out of    I awaked: for the LORD sushis holy hill. Selah.              tained me.
5 I laid me down and slept;x Psa. cxxvii. 2.
ejaculations, with sweet mental corn-  to those who put their trust in him,
munion with God; in overwhelming   that on such a dreadful night he was
trials we give utterance to our feel-  permitted to lie calmly down and
ings in the earnest language of plead-  sleep. As such a proof and illustraing. ~ And he heard me. Or, "then  tion it may be regarded here: —a
he hears me;" that is, when I call. proof of the unspeakable value of the
The psalmist refers to what he had  Divine favour, and an illustration of
constantly found to be true, that God  the effect of confidence in God in givwas a hearer of prayer. ~ Out of his ing calmness and peace of mind in
holy hill. Zion. See Notes on Ps. ii. time of trouble. Ps. cxxvii. 2. ~  I
6. That was the place to which Da-  awaked. Still safe and secure. He
vid had removed the ark, and which  had not been suddenly attacked by
was regarded, therefore, as the pe-  his foes, and made to sleep the sleep of
culiar dwelling-place of the Most  death; he had not been crushed
High. To him, as dwelling in Zion,  by anguish of spirit. That we are
prayer was accustomed to be offered,  "awaked" in the morning after a
and there he was accustomed to an-  night's refreshing slumber; that we
swer prayer. To this fact David here  are raised up again to the enjoyments
refers as one that had been illustrated  of life; that we are permitted again
in his former days. To that God who  to greet our friends and to unite with
had thus answered him he felt that  them  in the privileges of devotion,
he might confidently appeal now. should always be regarded as a new
~ Selah. Indicating another strophe  proof of the goodness of God, and
or musical pause. See Notes on ver. 2. should lead to acts of praise.  We
5. I laid me down and slept. Not-  have no power to awake ourselves;
withstanding these troubles and dan-  and when we remember how many are
gers I had such confidence that God  taken away from  our world each
hears prayer, and such calm trust in his  night-how many there are who lie
protection, that I laid me down gently  down to sleep to wake no more, we
and slept securely.  The psalmist  should never rise from a bed of repose
mentions this as a remarkable proof without giving our first thoughts in
of the Divine protection and favour,  gratitude to our Great Preserver.
He was driven from his capital, his  ~ For the LOD sustained me. He kept
throne, and his home. He was con-  me from danger; he preserved me from
pelled to wander as a poor fugitive,  death. And it is as true now as it was
accompanied by only a few friends. then, that God is the supporter of life
He was pursued by enemies, who     when men sleep. He guards us; he
were numbered by thousands. He was  causes the action of the heart to be
made an exile, and persecuted by his  continued as it propels the blood
own son; and with this son there were  through our frame; he secures the
men of age and of experience in war. gentle heaving of the lungs, both
The forces of his enemies might come  when we slumber and when we wake.
upon him at any moment. In these     6. I will not be afraid. As the result
circumstances, persecuted as he was, of this new proof of the Divine protecand under all the anxiety and distress  tion, and in view of all that God has
which he felt in view of the ungrateful  done and has promised, the psalmist
conduct ofhis own son, he regarded it  now says that he would not be afraid
as a singular proof of the Divine fa-  though any number of foes should rise
vour, anl as an illustration of the  upagainst him. Perhapsthisconfiding
peace which confidence in God gives  and exulting spirit may be regarded




PSALM      III.                       31
6 I Y will not be afraid of ten  about.
thousands of people, that have       7 Arise, O LORD; save me, O
set themselves against me round    my God; for thou hast smitten
y Psa. xxvii. ], etc.     all mine enemies upon the cheekin some measure as the result of the  sit or lie down, and when we engage
calm and refreshing slumber which he  in toil we arise from our sitting or
had enjoyed. The mind as well as the  recumbent posture. So the mind acbody had been refreshed and invi- customs itself to think of God. The
gorated. With the bright light of a  idea is simply that David now calls
new morning he looked with more    upon God to interpose in his behalf
cheerful views and hopes on the    and to deliver him. 1~ Save me, 0
things around him, and felt new    ny God. He was still surrounded by
strength to meet the dangers to which  numerous enemies, and he, therefore,
he was exposed. Who in trouble and  calls earnestly upon God to help him.
sorrow has not felt this? Who has  In accordance with a common usage
not experienced the influence of the  in the Scriptures, and with what is
slumbers of a night and of the light  right for all the people of God, he
of the morning, in giving new vigour  calls him his God: —" O my God."
and inspiring new hopes, as if the  That is, he was the God whom he
returning day was an emblem    of recognised as his God in distinction
brighter scenes in life, and the passing  from all idols, and who had manifested
away of the shades of night a token  himself as his God by the many merthat all trouble and sorrow would flee  cies which he had conferred on him.
away? ~ Of ten thousands of people.  ~ For thou hast smitten all mine
Myriads:-Though myriads are ar-    enemies. That is, informer exigencies,
rayed against me. He does not, of or on former occasions. In his concourse, pretend  to any exactness flicts with Saul, with the Philistines,
here; but he felt that the number of  and with the surrounding nations, he
his enemies was very great. This   had done this; and as the result of all
was the case in the rebellion of Absa-  he had established him on the throne,
loni. Ahithophel proposed to Absa-  and placed him over the realm. In
loin to "choose out twelve thousand  the remembrance of all this he appeals
men" with whom he might pursue     with the full confidence that what
after David, implying that the num-  God had done for him before He would
ber with him   was actually much   do now, and that, notwithstanding he
greater than that, (2 Sam. xvii. 1.)  was surrounded with numerous foes,
~1 That have set themselves against  He would again interpose. So we may
me. That have arrayed themselves   derive comfort and assurance in preagainst me; or that have risen up in  sent trouble or danger from the recolrebellion against me. ~ Roundabout. lection of what God has done for us
Intending to hem me in on every    in former times. He who has saved
side. Of course this was to be ap-  us in former perils can still save us;
prehended in such a rebellion; yet  we may believe that he who did not
David says that he could now look with  forsake us in those perils will not leave
calmness on all this, for he had confi-  us now.  ~ Upon the cheek-bone.
dence in God. Comp. Ps. lvi. 3.    This language seems to be taken from
7. Arise, 0 LORD. This is a com-  a comparison of his enemies with wild
mon mode of calling upon God in the  beasts; and the idea is, that God had
Scriptures, as if he had been sitting  disarmed them as one would a lion or
still, or had been inactive. It is, of  tiger by breaking out his teeth. The
course, language taken. from human  cheek-bone denotes the bone in which
conceptions, for in the intervals of ac-  the teeth are placed; and to smite
tive effort, in labour or in battle, we  that, is to disarm the animal. The




32                           PSALM    lit.
bone; thou hast broken the teeth    Lord: thy blessing a is upon thy
of the ungodly.                     people. Selah.
8 Salvation z belongeth unto the     z Isa. xliii. 11.  a Psa. cxv. 13.
idea here is not that of insult, there-  turn from our own condition to that
fore; but the meaning is simply that  of others, and to desire that what we
he had deprived them of the power   enjoy may be partaken of by the peoof doing him wrong. ~[ Thou hast    ple of God everywhere.
broken the teeth of the ungodly. The
same idea is here expressed underPSALM IV
another form, as if the teeth of wild..
animals were broken out, rendering  o. The title of the psal. -The  title
them harmless; As Godof this psalm is "L To the chief Musician
them harmless. As God had thus      on Neginoth. A psalm of David." This
disarmed his enemies in times past, phrase ill the title, "To the chief Musithe psalmist hoped that he would do  cian," occurs at the Beginning of fiftythe same thing now, and he confi.   three psalms, and at the close of the hymn
dently called on him to do it.      in Hab. iii. 19. It is uniformly rendered
8. Salvation belongeth unto the   "to the chief Musician," and means that
LORD. That is, it appertains to God  the psalm was intended for him, or was
alone to save. The psalmist had no  to be given to him, probably to regulate
the manner of performing it. In no one
expectation of saving himself; he had stance does the title imply that he
no confidence in the unaided prowess  was the author.  The word rendered
of his own arm. If he was to be saved  "Chief Musician,"r'2:7-meatzzaiahh,
he felt that it was to be only by God,  is derived from        properly
is derived from rM-natzahl, properly
and the praise of this was to be given to            -
meaning to shine,.but not used in kal.
Him. The particular reference here is eolmnt
toHim. The particular reference.ere  In the Piel form it means to be conspicuto temporal deliverance, or deliverance  ous; to be over anything; to be chief;
from the dangers which surrounded   to be superintendent (2 Chron. ii. 2, 18
him then; but the declaration is as  xxxiv. 12), and then it means to lead in
true of spiritual deliverance-of the  music.  The meaning of the form used
salvation of the soul-as it is of here, and in the other places where it
deliverance from temporal danger. In  occurs as a title to a psalm, is " Chief
both cases it is true that God only Musician," or precentor; and the idea
hoth, c  ases t..iti  tre pais, that the psalm is to be performed
saves, and that all the praise is due to  under his direction  or that the music
him.   ~f Thy blessing is cupon thy  is to be directed and adapted by him.
people. Or perhaps, rather, "thy bless-  In the case before us there is a particuing be upon thy people," regarding  lar designation of the instrcment that
this as a prayer rather than an affir-  was to be employed in the music; which
mation. It is true, indeed, as an affir-  occurs also in Ps. vi., liv., lv., lxi., lxvii.,
mation (comp. Ps. ii. 12); but it lxxvi.; where the same instrument is
accords better with  the connection  mentioned as here. In Ps. viii., lxxxi.,
here accords hott re with opriatthe on- lxxxiv., another instrument is menhere, and is a more appropriate con-  tioned; and in Ps. xlv., lx., 1xxx.,
elusion of the psalm to regard it as a  another instrument still. It would seem
petition, expressing an earnest desire  that the author of the psalm frequently
that the blessing of God might ever  adapted his poem to a particular kind of
rest upon his own people. Then the  instrument, but left the further arrangethoughts of the psalmist are turned  ment of the music to the precentor himaway from his own perils to the con-  slf. ThewordNeginoth,pluralofNegiah
dition of others; from his individual  —'7?.3 —meansproperlystringedinst'ucase to that of the Church at large; ments. It occurs in the title of the followand he prays that  all others may finden
and he prays that all others may find  ing psalms, iv., vi., liv., lv., lxvii., lxxvi.
the same favours from God which he  It means in these cases that the psalm
was designed to be sung with the accomhad so richly enjoyed, and which he  paniment of some stringed instrument,
hoped still to enjoy. It is one of the  or under the direction of the musician,
characteristics of true piety thus to  who presided over the department of




PSALM    IV.                             33
stringed instruments. It designates no-  God, and a general sense of security.
thing as to the kind of stringed instru-  The writer is conscious, indeed, that he
ments which were to be employed.       has enemies, and that they would" turn"
2. The author of the psalm.-This   his "glory into shame" if they could;
psalm, like the preceding, purports to be  that they are false men who seek his
a psalm of David, and there is no reason  ruin by detractions (ver. 2), but still he
to doubt the correctness of this opinion.  has confidence in God that all will be
Indeed, there is some internal proba-  well. Though he has enemies who are
bility that, if the former psalm was corn-  seeking to destroy him, yet his mind is
posed by him, this was also; for as that  so calm that he feels that he can commit
appears to be a morning psalm (Ps. iii.  himself confidently to God, and lie down
6), so this seems to be its counterpart,  and slumber.  The general subject,
and to be designed to be an eveninqpsalm,  therefore, of the psalm is the fact that
vers. 4, 8.  The general resemblance in  confidence in God will make the mind
the structure, and the reference in the  calm in the midst of troubles, and that
one to the morning, and in the other to  reliance on his protecting care will enathe evening, show that the two were    ble us to give ourselves at night to undesigned, probably, to be a kind of    disturbed repose. The following points
double psalm, to be used on the same day,  occur inthe psalm on this general subject.
the one in the morning, and the other in  (a) The writer calls on God to hear
the evening. If this is so, and if David  him, and makes it the ground of his
was the author of the third psalm, then  petition that he had formerly heard him
there is the same reason to suppose that  -that he had enlarged him when he was
he was the author also of this.  It may  in distress, ver. 1.
be added there has been a general con-    (b) He addresses directly his enemies,
currence of opinion in the belief that  and gives them counsel as to what they
the psalm was written by David.        ought to do, vers. 2-5. He solemnly
~ 3. The occasion on whhich the psalm  appeals to them, and asks them how long
was composed.-There is nothing in the  they would persevere in attempting to
psalm, or in the title, to determine this  turn his glory into shame, ver. 2; he
question, and it is now impossible to set-  conjures them to remember that all their
tie it with certainty. The Jewish in-  efforts must be in vain, since the Lord
terpreters generally, and most Christian  had set apart him that was godly for
expositors, suppose that it was composed  himself, and would protect him, ver. 3;
on the same occasion as the preceding, in  he exhorts them to stand in awe, and to
relation to the rebellion of Absalom. But  fear the consequences of the course which
there is nothing in the psalm itself which  they were pursuing, and exhorts them to
will certainly determine this, or which  take proper time to reflect upon it-to
would make it improbable that it might  think on it in the night, when alone with
have been composed at some other time  God, and when away from the excitein the life of David. It should be said,  ments of the day, ver. 4; and he entreats
however, that there is nothing in the  them  to become themselves true worpsalm which is inconsistent with that  shippers of God, and to offer to him the
supposition, especially as the manifest  sacrifices of righteousness, ver. 5.
purpose of the psalm is to make the occa-  (c) He contrasts the sources of his own
sion, whatever it was. one on which to  joy and theirs, vers. 6, 7. They were
utter great thoughts that would be valu-  seeking worldly good, and endeavoured
able at all times. There is some internal  to find their happiness in that alone; he
evidence that this psalm was composed  desired more than that, and, as the chief
in reference to the same circumstances as  source of his joy, asked that God would
the preceding, with this difference, that  lift upon him the light of his countethat was when the writer was in the    nance. He had experienced this, and he
midst of his troubles, and when he     says that God "had put gladness into
thought it a great mercy that he had   his heart more than in the time that their
been permitted to enjoy a night of quiet  corn and wine increased."  He had more
rest (Ps. iii. 5); this, when he had ob-  real happiness in the conscious favour of
tained deliverance from those troubles,  God than the greatest worldly prosperity
and now felt that he could give himself  without that could afford. Religion will,
to calm repose without anxiety and fear,  in time of trouble, give more true hapver. 8.                                piness than all that the world can be~ 4. Thle contents of the psalm.-The  stow.
psalm  expresses general confidence in    (d) As the result of all, and in view
C2




34                          PSALM IV.
PSALM    IV.             hast enlarged me when I was in
To the I chiet Musician on Neginoth.  distress; 2 have mercy upon me,
A Psalm of David. L      and hear my prayer.
HEAR me when I call, 0 God           2 0 ye sons of men, how long
of my righteousness: thou
1 Or, overseer, Hal).. 19.              e gracous unto
of all these mercies and comforts, he says  to do right, or to lead those whose
that he will lie calmly dovw  and sleep.  office it is to decide the case, to do
Though he had enemies, his mind is
~comed;n  calm, t      Twhat ought to be done to vindicate
composed and calm; though there may     ~
thouh there may  his name, or to save him from wrong.
be dangers, he can confide in God; and
though he may be less prospered in  V" Thou hast enlarged me when I was
worldly things than others, he has a joy  in distress. That is, on some former
in religion superior to all that the world  occasion.  When he was pressed or
can give; and that makes the mind caln  confined, and knew not how to escape,
as the body is committed to rest in the  God had interposed and had given
darkness of the night, vcr. 8.     hill room, so that he felt free. He
1. Hear me when I call. When I   now implores the same mercy again.
pray. The word hear in such cases is  He feels that the God who had done
always used in the sense of "listen  it in former troubles could do it
to," "hear favourably," or "attend  again; and he asks him to repeat his
to;" hence in the literal sense it is  mercy. The prayer indicates confialways true that God hears all that is  dence in the power and the unsaid. The meaning is, "hear and    changeableness of God, and proves
answer me," or grant me what I     that it is right in our prayers to
ask. ~ 0 God of my righteousness.  recall the former instances of the
That is, O my righteous God. This is  Divine interposition, as an argument,
a common mode of expression in     or as a ground of hope that God
Hebrew. Thus, in Ps. ii. 6, "hill of  would again interpose. ~ ]lave mercy
my holiness," meaning "my holy     upon me. In my present troubles.
hill;" Ps. iii. 4, " his hill of holiness,"  That is, Pity me, and have compassion
meaning "his holy hill." The psalmist  on me, as thou hast done in former
here appeals to God as his God —the  times. Who that has felt the assurGod in whom he trusted; and as a   ance that God has heard his prayer in
righteous God-a God who would do   former times, and has delivered him
that which was right, and on whom, fiom trouble, will not go to him with
therefore, he might rely as one who  the more confident assurance that he
would protect his own people. The  will hear him again?
appeal to God as a righteous God im-  2. O ye sons of men. Turning from
plies a conviction in the mind of the  God to men; from Him in whom he
psalmist of the justice of his cause;  hoped for protection to those who
and he asks God merely to do right in  were engaged in persecuting him.
the case. It is not on the ground of  We are not, of course, to suppose that
his own claim as a righteous man,  they were present with him, but this
but it is that, in this particular case, is an earnest, poetic remonstrance, as
he was wrongfully persecuted; and he  if they were with him. The reference
asks God to interpose, and to cause  is doubtless to Absalom and his foljustice to be done. This is always a  lowers; and he calls them "sons of
proper ground of appeal to God. A  men," as having human feelings,
man may be sensible that in a par-  passions, and purposes, in strong disticular case he has justice on his side,  tinction from that righteous God to
though he has a general conviction  whom he had just made his solemn
that he himself is a sinner; and he  appeal. God was holy, true, and just,
may pray to God to cause his enemies  and he might appeal to Him; they




PSALM. IV.                           35
will ye turn my glory into shame; seek after leasing? Selah.
how long will ye love vanity, and    3 But know     that the LORD
were ambitious and wicked, and from  are their attempts to overthrow relithem he had nothing to hope. He    gion and virtue in the world?
looked upon God as righteous alto-  ~ Selah. See Notes on Ps. iii. 2.
gether; he looked upon them as alto-  3. But know. This is addressed to
gether depraved and wicked. God he  those whom, in the previous verse, he
regarded as his just Protector; them  had called the "sons of men;" that
he regarded as seeking only to wrong  is, his foes. This is designed to show
and crush him. 1~ How long. The    them  that their opposition to him
phrase here used might refer either  must be vain, since God had deterto time or to extent.  How long in  mined to set him apart for his own
regard to time,-or to what degree or  service, and would therefore hear his
extent will you thus persecute me?  prayer for relief and  protection.
The former, however, seems to be the  ~ That the LORD hath set apart. That
true signification.  ~ Will ye turn  Jehovah had done this; that is, that
my glory into shame. My honour, or  he had designated him to accomplish
what becomes my rank and station.  a certain work, or that he regarded
If this refers to the rebellion in the  him as an instrument to perform it.
time of Absalom, the allusion is to the  He would, therefore, protect him
fact that his enemies were endeavour-  whom he had thus appointed; and
ing to rob him of his sceptre and  their efforts were really directed
his crown, and to reduce him to the  against Jehovah himself, and must
lowest condition of beggary and want;  be vain. ~ Him that is godly for
and he asks with earnestness how   himself. For his own purposes, or to
long they intended to do him so great  accomplish his own designs. The
injustice and wrong. ~ Will ye lovu  reference is here undoubtedly to the
vanity. Comp. Notes on Ps. ii. 1.  psalmist himself; that is, to David.
That is, how long will you act as if  The word "godly," as applied to
you were in love with a vain and im-  himself, is probably used in contrast
practicable thing; a thing  which  with his enemies as being engaged in
must be hopeless in the end. The   wicked designs, to wit, in rebellion,
idea is, that God had chosen him, and  and in seeking to dispossess him of
anointed him, and had determined   his lawful throne. The psalmist felt
that he should be king (ver. 3), and  that his cause was a righteous cause,
therefore that their efforts must be- that he had done nothing to deserve
ultimately unsuccessful. The object  this treatment at their hands; and
at which they were aiming could not  that he had been originally exalted to
be accomplished, and he asks how long  the throne because God regarded him
they would thus engage in what must,  as a friend of himself and of his cause;
from the nature of the case, be fruit-  and because he knew that he would
less. ~ And seek after leasing. The  promote the interests of that cause.
word leasing is the old English word  The word here rendered "godly,"
for lie. The idea here is, that they  -Trn, hhasid,is derived from Trn, hewere pursuing a course which would sed, which means desire, ardour, zeal;
yet prove to be a delusion-the hope of  and then kindness, benignity, love
overturning his throne.  The same  toward God or man. Here the word
question, in other respects, may be  properly denotes one who has love to
asked now. Men are seeking that    God, or one who is truly pious; and
which cannot be accomplished, and are  it is correctly rendered godly. Comp.
acting under the influence of a lie. Ps. xxx. 4, 5; xxxi. 23; xxxvii. 28.
What else are the promises of perma-  The idea is, that as God had appointed
nent happiness in the pursuits of him for his own great purposes, the
pleasure and ambition? What else  real aim of the rebels was to oppose




36                          PSALM IV.
hath set apart him that is godly   when I call unto him.
for himself: the LORD will hear      4 Stand in awe, and sin not;
Jehovah; and the purposes in which  as this may be by anger, fear, or grief,
they were engaged could not, there-  so the word comes to be used with
fore, be successful. IT The LORD will reference to any one of these things.hear when I call unto him. As I am  Gesenius, Lex. The connection here
engaged in his service; as I am    would seem to require that it should
appointed to accomplish a certain  be understood with reference to fear
purpose for him, I may confidently  -since we cannot suppose that the
believe that he will hear me, and will writer would counsel them  to be
deliver me out of their hands. Is not  moved or agitatedby wrath or anger,
this always the true ground of en-  and since there was no ground for
couragement to pray-that if God has  exhorting them to be moved by grief.
a purpose to accomplish by us he will  The true idea is, doubtless, that which
hear our prayer, and save us from  is conveyed in our translation-that
danger, and deliver us out of the hand  they were to fear; to.stand in awe;
of our enemies? And should not this  to reflect on the course which they
be the main design in our prayers-  were pursuing, and on the consethat God would thus spare us that we  quences of that course, and by so
may accomplish the work which he   doing to cease from their plans, and
has given us to do?                to sin no further. God had deter4. Stand in awe. Still addressed  mined to protect him  whom they
to those who in ver. 2 are called " sons  were engaged in persecuting, and, in
of men;" that is, to his enemies.  prosecuting their plans, they must
This is rendered by Prof. Alexander,  come into conflict with His power,
" Rage and sin not."  The Chaldee  and be overcome. The counsel, thereParaphrase renders it, "Tremble be-  fore, is just such as may properly be
fore him, and sin not."  The Latin  given to all men who are. engaged in
Vulgate, Irascimini-"be angry."    executing plans of evil. ~[ And sin
TheLXX. pyiZEaOs~ ai u) j alapravrE, not. That is, by continuing to prose" Be ye angry, and sin not"-a render-  cute these plans. Your course is one
ing which Paul seems to have had in  of rebellion against Jehovah, since he
his eye in Eph. iv. 26, where the same  has determined to protect him whom
language is found. It is not neces-  you are endeavouring to drive from
sary, however, to suppose that, in this  his throne, and any further prosecucase, or by so quoting this language, -tion of your schemes must be regarded
Paul meant to give his sanction to  as additional guilt. They had indeed
the Septuagint translation of the pas.  sinned by what they had already done;
sage. The truth doubtless is, that he  they would only sin the more unless
found this language in that version, they abandoned their undertaking.
and that he quoted it, not as a correct  ~ Commune with your own heart.
translation, but as exactly expressing  Heb.," Speak with your own heart;"
an idea which he wished to convey,-  that is, consult your own heart on the
in the same way as he would have   subject, and be guided by the result of
quoted an expression from a Greek  such a deliberation. The language is
classic. It was made to convey an  similar to what we often use when we
inspired sentiment by his use of it;  say, " Consult your better judgment,"
whether it was a fair translation of or " Consult your feelings," or " Take
the original Hebrew  was another   counsel of your own good sense;" as
question. For the meaning of the   if a man were divided against himself,
sentiment, see Notes on Eph. iv. 26.  and his passions, his ambition, or his
The original word here-A-d, ragaz, avarice, were contrary to his own
-means to be moved, disturbed, dis- etter judgment. The word heart
quieted, thrown into commotion; andhee is used in the sense in which we




PSALM   IT.                            37
commune with your own heart eousness; and put your trust in
upon your bed, and be still. the LORD.
Selah.                                 6 There be many that say, Who
5 Offer the sacrifices b of right-           b Deut. xxxiii. 19.
now use it as denoting the seat of the  appears to be addressed also to those
affections, and especially of right  who in ver. 2 are called "sons of
affections; and the meaning is, " Do  men;" that is, those who were arrayed
not take counsel of, or be influenced  against the psalmist. According to
by, your head, your will, your pas-  the common opinion this psalm was
sions, your evil advisers and counsel-  composed by David on occasion of his
lors; but consult your own better   being driven from   his throne and
feelings, your generous emotions, your  kingdom; and, of course, Zion, the
sense of right, and act accordingly."  ark, and the tabernacle, were in the
Men would frequently be much more   hands of his enemies. The exhortalikely to do right if they would con-  tion here may be, either that, as his
suit their hearts as to what should be  enemies were now in possession of the
done than they are in following the  usual seat of public worship, they
counsels which   actually influence  would conduct the worship of God by
them. The secret, silent teachings of  keeping up the regular daily sacrifice;
the heart-the heart when unbiassed  or, more probably, it means that in
and uninfluenced by bad counsellors  view of their sins, particularly in this
-is often our best and safest guide.  rebellion, and as the result of the calm
~[ Upon your bed. Admirable advice  reflection to which he had exhorted
to those who are engaged in plans of  them in ver. 4, they should now maniwickedness. In the silence of night;  fest their repentance, and their purin solitary musings on our bed; when  pose to turn to God, by presenting to
withdrawn from the world, and from  him an appropriate sacrifice. They
all the promptings of passion and   were sinners. They were engaged in
ambition, and when, if at any time,  an unholy cause. He exhorts them
we cannot but feel that the eye of  to pause, to reflect, to turn to God,
God is upon us, the mind is most    and to bring a sacrifice for their sins,
likely to be in a proper state to re-  that their guilt might be blotted out.
view its plans, and to inquire whether  ~ And put your trust in the LORD.
those plans can be expected to meet  That is, turn from your evil ways, and
the Divine approbation. ~ And be    confide in God in all his arrangements,
still. When you are thus quiet, reflect  and submit to him. Comp. Ps. ii. 12.
on your doings. For a most beauti-    6. There be many that say. Some
ful description of the effect of night  have supposed, as De Wette and
and silence in recalling wicked men  others, that the allusion of the psalmist
from their schemes, see Job xxxiii.  here is to his own followers, and that
14-17. Comp. Notes on that pas-     the reference is to their anxious fears
sage. ~ Selah. This, as explained   in their misfortunes, as if they were
in the Notes on Ps. iii. 2, marks a  poor and forsaken, and knew not from
musical pause. The pause here would  whence the supply of their wants
well accord with the sense, and would  would come. The more probable inmost happily occur after the allusion  terpretation, however, is that the
to the quiet communion on the bed,  allusion is to the general anxiety of
and the exhortation to be still.    mankind, as contrasted with the feel5. Offer the sacrifices of righteous-  ings and desires of the psalmist himness. Offer righteous sacrifices; that  self in reference to the manner in
is, sacrifices prompted by right mo-  which the desire was to be gratified.
tives, and in accordance with the   That is, the general inquiry among
prescriptions in the law of God. This  mankind is, Who will show us good?




38                          PSALM IV.
will show us any good? LORD,       countenance upon us.
lift thou up the light of thy        7 Thou hast put gladness in
Or, where shall we obtain that which  of gain, of pleasure, or of ambition;
seems to us to be good, or which will he, on the contrary, asked only the
promote our happiness? T Who will favour of God-the light of the
show us any good? The word "any"   Divine countenance. The phrase, "to
here is improperly supplied by the  lift up the light of the countenance"
translators.  The question is more  on one, is of frequent occurrence in
emphatic as it is in the original-  the Scriptures, and is expressive of
"Who will show us good?"  That is, favour and friendship. When we are
Where shall happiness be found? In  angry or displeased, the face seems
what does it consist?  How is it to  covered with a dark cloud; when
be obtained? What will contribute  pleased, it brightens up and expresses
to it? This is the general question  benignity.  There is undoubtedly
asked by mankind. The answer to    allusion in this expression to the sun
this question, of course, would be very  as it rises free from clouds and ternvarious, and the psalmist evidently  pests, seeming to smile upon the
intends to place the answer which he  world. The language here was not
would give in strong contrast with  improbably derived from the benedicthat which would be given by the   tion which the High Priest was cornmass of men. Some would place it in  manded to pronounce when he blessed
wealth; some in honour; some in pa-  the'people of Israel (Num. vi. 24-26),
laces and pleasure grounds; some in  " The Lord bless thee, and keep thee;
gross sensual pleasure; some in litera-  the Lord make his face to shine upon
ture; and some in refined social en-  thee, and be gracious unto thee; the
joyments. In contrast with all such  Lord lift up his countenance upon
views of the sources of true happiness,  thee, and give thee peace."  It may
the psalmist says that he regards it  be added here, that what the psalmist
as consisting in the favour and friend-  regarded as the supreme good-the
ship of God. To him that was enough;  favour and friendship of God-is exand in this respect his views stood in  pressive of true piety in all ages and
strong contrast with those of the  at all times. While the world is busy
world around him. The connection  in seeking happiness in other things
here seems to be this-the psalmist  -in wealth, pleasure, gaiety, ambisaw those persons who were arrayed  tion, sensual delights-the child of
against him intent on their own selfish  God feels that true happiness is to be
aims, prosecuting their purposes, re-  found only in religion, and in the
gardless of the honour of God and the  service and friendship of the Creator;
rights of other men; and he is led to  and, after all the anxious inquiries
make the reflection that this is the  which men make, and the various exgeneral character of mankind. They  periments tried in succeeding ages, to
are seeking for happiness; they are  find the source of true happiness, all
actively employ ed in prosecuting their  who ever find it will be led to seek it
own selfish ends and purposes. They  where the psalmist said his happiness
live simply to know how they shall be  was found-in the light of the countehappy, and they prosecute any scheme  nance of God.
which would seem to promise happi-   7. Thou hast put gladness in my
ness, regardless of the rights of others  heart. Thou hast made me happy, to
and the claims of religion. T LORD, wit, in the manner specified in ver. 6.
lift thou up the light of thy counte-  Many had sought happiness in other
nance upon us. That is, in contrast  things; he had sought it in the favour
with the feelings and plans of others.  of the Lord, and the Lord had given
In the pursuit of what they regarded  him a degree of happiness which they
as good they were engaged in purposes  had never found in the most pros.




PSALM   V.                            39
my heart, more than in the time       8 I will both lay me down in
that their corn and their wine      peace, and sleep: for thou, LORD,
increased.                          only makest me dwell in safety.
c Psa. iii. 5.
perous worldly condition. This hap-  he has such confidence in God, that he
piness had its seat in the "heart,"  will give himself to quiet slumber.
and not in any external circumstances.  His mind was free from anxiety as to
All true happiness must have its seat  the result of the present troubles;
there, for if the heart is sad, of what  he had calm confidence in God; he
avail are the most prosperous external  committed all to him; and thus gave
circumstances?  ~ More than in the  himself to rest. No one can fail to
time. More than they have had in    admire the beauty of this; and no
the time referred to; or, more than  one can fail to perceive that entire
I should have in such circumstances.  confidence in God, and an assurance
~ That their corn and their wine in-  that all things are under his control,
creased. When they were most sue-   are best adapted of all things to give
cessful and prosperous in worldly   peaceful days and nights.   ~ For
things. This shows that when, in    thou, LORD, only makest me dwell in
ver. 6, he says that many inquired  safety. There are two ideas here:
who would show them any good, what  (a) One a confidence that he would
they aspired after was worldly pros-  abide in safety; (b) the other, that he
perity, here expressed by an increase  owed this entirely to the Lord. He
of corn and wine. The word ren-     had no power to defend himself, and
dered corn means grain in general;  yet he felt assured that he would be
the word rendered wine - tjr'       safe-for he put his trust entirely in
-terosh-means properly must, new    the Lord. The whole language imwine, Isa. lxv. 8. The reference here  plies unwavering trust or confidence
is probably to the joy of harvest, in God, and is thus instructive all
when the fruits of the earth were   useful for all. It teaches us (1) that
gathered in, an occasion among the  in the midst of troubles we may put
Hebrews, as it is among most people,  our trust in God; and (2) that reof joy and rejoicing.               ligion is adapted to make the mind
8. I will both lay me down in peace,  calm in such circumstances, and to
and sleep. The word " both" here    enable its possessor to lie down withmeans at the same time; that is, I  out anxiety in the slumbers of the
will alike be in peace, and I will lie  night, and to pursue without anxiety
down and will sleep; I will have a  the duties of the day.
mind at peace (or, in tranquillity)
when I lie down, and will sleep                 PSALM V.
calmly. This is said in view of his
confidence in God, and of his belief    1. Author of the psalm.-This psalm
that God would preserve him   He had  also purports to be a psalm of David, and
that God would preserve him. He had  there is nothing in it to lead us to doubt
there is nothing in it to lead us to doubt
put his trust in him; he had sought  that this opinion iscorrect. It is ascribed
his happiness in him, and inow he   to him in all the versions, and by all
felt assured that he had nothing to  the ancient Hebrew writers, and the
fear, and, at peace with God, he would  contents are such as we might expect
lie down and compose himself to rest. from him.
This is the counterpart of what is said  2. The occasion on which the psalm
in Ps. iii. 5. There he says in the  was composed.-This is not specified in
orning, that, though surounded by  the title to the psalm, and there is
morning, that, though surrounded by  nothing in the psalm itself that can enfear, he had been permitted to lie  able us to determine it with certainty.
calmly down and sleep; here he says,  There can be no-improbability in supthat, though he is surrounded by fear,  posing that there were some events in




40                              PSALM V.
the life of David, or that there were    I. An earnest prayer of the author to
some particular circumstances, which   God to hear him; to attend to his cry,
suggested the thoughts in the psalm, but  and to deliver him, vers. 1-3. His
all those local and personal allusions are  prayer in the morning he would direct
suppressed, as it does not appear to have  to him, and with the returning light of
been the writer's object to disclose   day he would look up to him.   In his
private feelings, but to give utterance to  troubles his first act would be each day
sentiments, though perhaps suggested   to call upon God.
by private and personal considerations,  II. An expression of unwavering conwhich might be of permanent use to the  fidence in God as the protector and the
church at all times.                   friend of the righteous, and the enemy of
There is evidence in the psalm itself  all wickedness, vers. 4-7. God, he was
that the author at the time of its com-  assured, had no pleasure in wickedness;
position was beset by enemies, and that  would not suffer evil to dwell in his
he was in the midst of peril from the  presence; would abhor all that was false
designs of violent men, vers. 6, 8, 9, 10.  and deceitful, and he might therefore, in
Who those enemies were, however, he    all his troubles, put his trust in him.
does not specify, for the object was to  In view of this fact-this characteristic
express sentiments that would be of use  of the Divine nature-he says that he
to all who might be in similar circum-  would enter his holy temple, where
stances, by showing what were the true  prayer was accustomed to be made, with
feelings of piety, and what was the real  confidence, and worship with profound
ground of trust for the people of God at  reference, ver. 7.
such times; and this object would not    III. Prayer to God, in view of all this,
have been furthered by any specifications  for his guidance and protection in his
in regard to the foes which surrounded  perplexities, vers. 8-10. He felt himhim at the time.                       self surrounded by dangers; he was in
Flaminius (see Rosenmiller) supposes  perplexity as to the true way of safety;
that the psalm was composed in the time  his enemies were powerful, numerous,
of Saul, and in reference to the perse-  and treacherous, and he beseeches God;
cutions which David experienced then;  therefore, to interpose and to deliver him
but most interpreters have referred it to  from them —even by cutting them off.
the time of Absalom's rebellion. Most of  He prays that they might fall by their
the Jewish writers, according to Kimchi  own counsels, and that, as they had re(see De Wette), suppose that it had re-  belled against God, they might be
ference to Doeg and Ahithophel; but, as  checked and punished as they deserved.
De Wette remarks, since they lived at    IV. An exhortation, founded on these
different times, it cannot be supposed  views, for all to put their trust in God,
that the psalm had reference to them   vers. 11, 12. What he had found to be
both. There is no improbability in sup-  true, all others would find to be true;
posing that the psalm was composed with  and as he in his troubles had seen reason
reference to the same circumstances as  to put his trust in God, and had not been
the two preceding, -that important event  disappointed, so he exhorts all others, in
in the life of David when his own son  similar circumstances, to do the same.
rose up in rebellion against him, and     To the chief musician. See Note on
drove him from his throne. In those    the title to Ps. iv. ~ Upon Nehiloth.
prolonged and fearful troubles it is by  The title of Psalm iv. is, " upon Negino means improbable that the royal     noth."   As that refers to a musical
poet would give utterance to his feelings  instrument, so it is probable that this
in more than one poetic effusion, or that  does, and that the idea here is that this
some new phase of the trouble would    psalm was intended particularly for the
suggest some new reflections, and lead  music-master that had special charge of
him anew to seek consolation in religion,  this instrument, or who presided over
and to express his confidence in God.  those that played on it. Perhaps the idea
The psalm has a sufficient resemblance  is that this psalm was specially designed
to the two preceding to accord with this  to be accompanied with this instrument.
supposition, and it can be read with   The word here, Nehiloth — nil^, sing.
profit with those scenes in view.                 supp   d by G   niu, 
S 3. Contents  of the psalm.-The
psalm, so far as the sentiment is con-  to denote a flute, or pipe, as being percerned, may be properly regarded as    forated, from Alp-hhalal, tobore. The
divided into four parts:-             word occurs only in this place. Very




PSALM V.                              41
PSALM     V.                2 Hearken unto the voice of
To the chief Musician upon Nehiloth.  my cry, my King, and my God:
A Psalm of David.         for unto thee will I pray.
GIVE ear to my words, O LORD;           unto      wil
consider my meditation.
various opinions have been entertained  sincere and truthful, yet they could
of its meaning. See Hengstenberg, Cor.  not express all his meaning. There
The Latin Vulgate and the Septuagint  were desires of the soul which no
understand it as meaning inheritance — language could convey-deep,  nI      hha       lan      guage could conves-deep     unthe same as NirT —nahhalah, and as  uttered "groanings" (comp. Rom.
being somehow designed to refer to the  viii. 26, 27), which could not be
people of God as a heritage. Lat. Vulg. uttered in language. There is a difIn IMLIt.                           uttered in language. There is a difIn finem pro ca, qun hereditatem consequitur, psalmus David. So the Sep-  ference, however, in rendering the
tuagint —7rep T e KX-qpovooav^.  So  word translated  neditation. Most
Luther, Fur das trbe. What was the  interpreters regard it as derived from
precise idea affixed to this it is not very  rnT, hagah, to meditate (see Notes
easy to determine. Luther explains it,  on Ps. i. 2),-and as thus denoting
"according to the title, this is the general, ormeditation.  esenius and
idea of the psalm, that the author prays  some others regard it as derived from
for the inheritance or heritage of God,
desiring that the people of God may be _,, hagag, obsolete root,-meaning
faithful to him, and may always adhere  to set on fire, to kindle; and hence,
to him."  The true interpretation, how-  that it means here heat, fervour of the
ever, is evidently to regard this as an  mind; and then, fervent cry, or
instrument of music, and to consider the yer. See Rosenmiller also in oc.
psalm as adapted to be sung with the
instrument of music specified. Why it De Wette concurs with Gesenius, and
T         De Wette concurs with Gesenius, and
was adapted particularly to that instru-  supposes that it should be rendered
ment of music cannot now be determined.  sigh or complaint. Prof. Alexander
Horsley renders it " upon the flutes."  renders it thought. Horsley renders
Comp. Ugolin. Thesau. Ant. Sac.; tom.  it "my sighing," but says he is in
xxxii. pp. 158-170. T A   Psalm of doubt whether it refers to an "interDavid. See introd. to s. iii.        al desire of the mind," in opposition
to words in the former part of the
1. Give ear to myg words, 0 LORD. verse, or to a "prayer uttered sotto
We naturally incline the ear towards  voce, like the private prayer usually
any one when we wish to hear dis-   said by everyperson before he takes his
tinctly what he says, and we turn   seat in the church"-the "internal
away the ear when we do not. The    motion of the mind towards God."
meaning here is, David prayed that  It is not easy to determine the true
God would be attentive to or would  meaning, but the probability is that
regard his prayer. This form of the  it refers to an internal emotion-a
petition is, that he would attend to  fervent, ardent feeling-perhaps findhis words-to what lie was about to  ing partial expression in sighs (Rom.
express as his desire. He intended  viii. 26), but which does not find exto express only what he wished to be  pression in words, and which words
granted. ~ Consider my meditation.  could not convey. He prayed that
Understand; perceive; for so the word  God would attend to the whole desires
rendered consider properly means. He  of the soul-whether expressed or
desired that he would regard the    unexpressed.
real import of what is here called his  2. Hearken unto the voice of my
meditation; that is, he wished him  cry.  My cry for assistance.  The
not merely to attend to his words,  word voice refers to the utterance of
but to the secret and unexpressed   his desires, or to his expressed wishes
desires of the soul. The idea seems  in a time of trouble. I My King,
to be that while his words would be  and my God. Though he was him



42                           PSALM V.
3 My voice shalt thou hear in    morning will I direct my prayer
the morning, O    LORD; in the     unto thee, and will look up.
self a king, yet he acknowledged his  be the firm purpose of every man.
subjection to God as his supreme   ~ In the morning. Regularly; each
Ruler, and looked up to Him to pro-  morning. ~ Will I direct my prayer
tect him in his dangers, and to restore  unto thee. Marg., as in Heb., set in
him to his rights. He was, at the  order.  The word here used —Jl?,
same time, his God-his covenant     rac-m        properly to place in
God-to whom he felt that bewas     arach —means properly to place in a
God-to whom he felt that hewas
permitted to come in the hour of   row, to put in order, to arrange, e.g.,
p itted  to coe  in the hr  to place wood upon the altar (Gen.
trouble, and whose blessing he was  xxii. 9; Lev. i. 7); to arrange the
permitted to invoke.  ~ For unto   showbread on the table (Ex. xl. 23;
thee suzll I jpray. He had no one  Lev. xxiv. 6, 8). There is, not imelse to go to in his troubles, and he... T
else to go to in his tro     probably, an allusion to these customs
felt that he might approach the living   the use of the  ord here and the
God. It was his fixed purpose-his    eaning may be, that his prayer
regular habit-to pray to him, and to'
regular hahit-to pray to him, and to  would be a regularly arranged service
seek his favour and friendship, and he before God. It would be a kind of
felt that he was permitted to doso now.  morng  sacrifice, and it would be
3. Mg voice shalt thou hea       morn ing sacrifice, and it would be
3. My  oiRe shalt thou hear on the  arranged and performed with a suitmnornizg,  O  LORD.  The voice of
morneng,.0 LOD.    The voice ofn s   able regard to the nature of the serprayer.  Comp. Notes on Ps. iii. 5.  vice-the fact that it was rendered
Probably he refers here to a general  to the grat      Tere w d be a
to the great God. There would be a
habit of praying in the morning,   devout regard to propriety-a serious
though he makes a particular refer-  and solemn attention to the duties
ence to his circumstances at that time. olved in the act as the worship of
involved in the act as the worship of
Comp. Ps. lv. 17. The psalmist felt,  a holy God. Praer should not be
doubtless, that while it was a general  rash   it should not be performed
duty and privilege to call upon God            r   h 
D5 o,.  ~negligently or with a light spirit; it
with the return of each morning,          engagethe profound thought
there was a special reason for it in  ofthe soulandit should beperformed
the circumstances in which he then
the circumstances in whrch he then  with the same serious regard to time
was.  See the introduction to the
s  S  he  ntroduction to the and to propriety which was demanded
psalm. He was then nsurrounded by  in the solemn and carefully prescribed
enemies, and was in danger, and it rites of the ancient temple-service.
3,     rites of the ancient temple-service.
was only in God that he could hope  ~ And will look yp. The word here
for protection even for a single day.  used-, tza              proThe propriety of looking to God in      ToTl,t 
the morning by prayer commends     perly, to look about, to view from a
itself to any reflecting mind. Who  distance. In Isa. xi. 5 it refers to
knows what a day may bring forth?  a tower which has a wide prospect.
Who knows what temptations may     Comp. Cant. vii. 4. The idea here is
await him? Who can protect himself  properly that he would watch, narfrom the dangers which may encom-  rowly and carefully (as one does who
pass him?   Who can enable us to   is stationed on a tower), for some
discharge the duties which are incum-token  of Divine favour-for some
bent on us every day? Feeble, help-  answer to his prayer-for some Divine
less, sinful, prone to err, in a world of  interposiion-for some intimation of
temptation, and surrounded by dan-the   ivine will   This is, perhaps
gers alike when we see them and when  equivalent to the Saviours repeated
we do not, there is an obvious fitness  command to "watch and pray." The
in looking to God each morning for notion of looking up is not necessarily
his guidance and protection; and the  in the word here sed, but it indicates
resolution of the psalmist here should the state of mid whera there s deep




PSALM V.                              43
4  For thou art not a God that    in thy sight: thou hatest all
hath   pleasure  in  wickedness;    workers of iniquity.
neither shall evil dwell with thee.   6 Thou shalt destroy them that
5 The foolish shall not stand 3     d Hab. i. 13.  1 Or, before thine eyes.
and careful solicitude as to the answer  Vulg. unjust; Sept. transgressors;
to prayer.                          Gesenius, Lex., proud. So De Wette.
4. For thou art not a God that    The common idea, however, is the
hath pleasure in wickedness. The    correct one, referring to the wicked
psalmist here refers to a well-known  under the idea that they were fools,
and well-understood characteristic of  as all sin is supreme folly.  T Shall
the Divine Being, that he was holy  not stand in thy sight. Shall not be
and pure, and that -he could not have  allowed to be in thy presence; that
any pleasure in furthering the designs  is, thou wilt not approve their cause,
of wicked men. This is said with re-  or favour them. See Notes on Ps. i. 5.
ference to his enemies, who were thus  ~ Thou hatest all worcers of iniquity.
wicked; and the idea is that God    All that do wrong. He refers here,
would not, and could not, consistently  also, to a general characteristic of
with his nature, further their designs.  God, but still with an implied and
This is the ground of encouragement  immediate reference to his enemies as
which he had to pray-that he was    sustaining this character, and as a
conscious that his own aims were    reason why he appealed to God to
right, and that his cause was just, and  defend his cause. Nothing is more
that God could not favour the cause  constantly affirmed in the Scriptures
of the ungodly. This is still, and  than that God hates all forms of evil.
always will be, a ground of encou-    6. Thou shalt destroy. Thou wilt
ragement in prayer. If we know      bring to ruin; thou wilt cause to
that our cause is right, we may look  perish; that is, cause to perish as
to God to favour it; if a cause is  the wicked are caused to perish, by
wrong, we cannot look to him to in-  being punished. The idea is that
terpose to advance it. Good nen,    God could not approve their cause;
therefore, pray; wicked men do not.  could not favour them; could not
_ Neither shall evil dwell with thee.  give them prosperity, and that they
The same idea is here expressed in  nust be overthrown and punished.
another form. If God should show    As in the previous verses, so here,
favour to the wicked, it would seem  David refers to this as a general
as if he admitted them to his habita-  characteristic of God, but with an
tion, as we do our friends and those  implied reference to his enemies.
in whom we delight. But as God       ~ Them  that speak leasing. Lies;
would not do this, the psalmist feels  the word leasing being the old Saxon
that it was proper for him to call upon  word to denote falsehood. See Ps.
Him to deliver him from wicked men.  iv. 2. It is not found elsewhere in
5. The foolish. Referring still to  our common version. The allusion
his enemies, as having this character,  here is to his enemies, and the idea is
and urging the fact that they had   that they were false and treacherous;
such a character as a reason why God  a description which will well apply to
should hear him, and deliver him.   them  on the supposition that this
The word foolish here, 3rin hole-   refers to the rebellion of Absalom.
lim, is used to denote the wicked, See the introduction to the psalm.
under the common idea in the Scrip-  ~T The LORD will abhor. Will hate;
tures that sin is folly. Comp. Ps. xiv.  will hold in abomination. That is,
1. It is rendered by Professor Alex-  he will show his abhorrence by punishander, the proud or insolent. The   ing such as are here referred to.
Chaldee renders it deriders; Lat.   ~ The bloody and deceitful man. The




44                           PSALM V.
speak leasing: the LORD will into thy house in the multitude
abhor the 1 bloody and deceitful   of thy mercy; and in thy fear will
man.                               I worship toward 2 thy holy tem7 But as for me, I will come     pie.
1 man of bloods and deceit.        2 the temple of thy holiness.
man of blood and fraud; the man who  the Lord, from which he was now
sheds blood, and is guilty of treachery  driven away (see the introduction to
and fraud. Marg., man of bloods and  the psalm), and his purpose thus to
deceit. The "man of bloods,"-"the  acknowledge God. The word house
plural form  being commonly used   here refers to the tabernacle, which
where there is reference to blood-  was regarded as the house or dwelling
guiltiness or murder." —Prof. Alex-  place of God. The word was applied
ander. See Gen.iv. 10; Ps. li. 14. The  to the entire structure, embracing
idea seems to be that of shedding much  all the courts, as being sacred to God,
blood. The reference here, as before,  as the word was subsequently to the
is to a general characteristic of the  whole of the temple. It was the Holy
Divine mind, with a special reference  of Holies, however, which was reto the character of David's enemies,  garded as the peculiar dwelling-place
as being distinguished for fraud and  of God, and that none were permitted
blood-guiltiness. On the supposition  to enter but the high priest, and he
(see introduction) that this refers to  bult once in the year. (See Notes on
the rebellion of Absalom, there can be  Heb. ix. 1-7).  ~ In the multitude of
no difficulty in seeing the propriety of  thy mercy. In thine abundant mercy.
the application. It was on these   He expected to be delivered from his
grounds that the psalmist directed  present troubles, and he felt assured
his prayer to God. He was confident  that God would permit him again to
that his was a righteous cause; he  enter his earthly courts, and to offer
was as sure that his enemies were en-  his vows and thanksgivings there.
gaged in a wicked cause; and he felt,  ~ And in thy fear. In profound revetherefore, that he might go before  rence for thee. Fear, or reverence, is
God and seek his interposition, with  often employed to denote devotion or
the, assurance that all his attributes,  worship.  ~ Will I worship toward
as a righteous and holy God, would  thy holy temple. The worshippers
be enlisted in his favour. God has no  were not permitted to enter the temattribute which can take part with a  ple, but worshipped towzards it; that
sinner, or on which a sinner can rely;  is, looking towards it, or prostrating
therighteous can appeal toevery attri- themselves towards it as the peculiar
bute in the Divine nature as a ground  dwelling-place of God. If they were
of confidence and hope.            in the courts around the temple, they
7. But asfor me. While it is their  worshipped with their faces towards
characteristic that they are wicked,  the place where God was supposed to
and have no desire to serve God; and  reside; if they were far away, even in
while with such characteristics they  distant lands, they still directed their
can have no hope of access to God, faces towards Jerusalem and the temand no reason to suppose that he will  ple, as the Mohammedans now do tohear their cry, I am inclined to enter  wards Mecca. See Notes on Dan. vi.
his house, and I feel the assurance  10. It has been objected, from the
that he will listen to my prayer. In  use of the word temple here, that this
character and in feelings he was   psalm could not have been writtenby
wholly unlike them. ~ I uill come  David, as the temple was not built
into thy house. Indicating his expec-  until the time of Solomon. But in
tation and his hope that he would yet  reply to this it may be observed that
be permitted to enter the courts of  the word here used-h,;, haikal



PSALM V.                              458 Lead me, O LORD, in thy         in 3their mouth; their inward
righteousness because of 1mine      part is 4 very wickedness; their
enemies; make thy way straight      throat is an open sepulchre; they
before my face.                     flatter with their tongue.
9 For there is no 2 faithfulness  2 Or, steadfastness.  3 his, i.e., in the mouth
1 those which observe me, Psa. xxvii. 11.  of any of them.  4 wickednesses.
is a word of large signification, and  and I can, therefore, only appeal to
might be applied to any place of wor-  thee. It is easy to see the propriety
ship. It means, properly, a large and  of this statement, and of those which
magnificent building, a palace, Prov.  follow, on the supposition that this
xxx. 28; Isa. xxxix. 7; Dan. i. 4;  refers to the rebellion of Absalom.
and then, the place where Jehovah   Absalom had gone to Hebron on a
was supposed to reside, or the place  false pretence (2 Sam. xv. 7-10), and
of his worship; and might be applied' every act of his in this whole transacto the tabernacle as well as to the  tion had been treacherous and false.
temple. In fact, it is often applied to  ~ Their inward part. Not only their
the tabernacle that was in use before  external conduct, but their hearts,
the building of the temple, 1 Sam. i. their principles, their motives. This
9; iii. 3; 2 Sam. xxii. 7.  Comp.   was fairly to be inferred from their'
Gesenius, Lex.                      conduct. The object of the psalmist
8. Lead me, 0 LORD, in thy righ-  is to show that they were wholly deteousness. That is, conduct me safely  praved in all that properly constitutes
in the manifestation of the principles  character or that entered into moral
of justice or righteousness which be-  conduct. ~ Their throat is an open
long to thy nature. David felt assured  sepulchre. That is, as the grave is
that his was a righteous cause, and  open to receive its victim, so is their
that he might make his appeal to God  throat open to devour or swallow up
on the ground of the justness of that  the peace and happiness of others. The
cause. Such a ground of appeal is   main idea is that they are false, treaalways proper when we are in danger  cherous, not to be confided in, slanor in trouble from the injustice of  derous. This passage, with the folothers, for we may always ask of God  lowing, is employed by the apostle
to interpose, and to cause that which  Paul to demonstrate the universal deis right to be done. S~ Because of  pravity of man. See Notes on Rom.
mine enemies.   On account of my    iii. 13.  ~ They flatter with their
enemies, or in respect to them; that  tongue. He had referred to the "inis, that they may not triumph, but  ward part," or the heart, and to the
that I may be vindicated and may be  throat as being depraved and evil; he
delivered from them. ~ Make thy     now refers to another member of the
way straight before my face. The    body as being equally depraved-the
way in which thou wouldst have me   tongue. Instead of being employed
to walk. That is, mark out or make  to utter truth, and to give expression
plain before me the path for me to  to the real feelings of the heart, it
tread-the path in which thou wilt   was employed to flatter others, with
deliver me. He was in perplexity,   a view to lead them   astray, or to
and knew not which way to go, and   make use of them for base and selfish
he looks up to God for guidance and  purposes. The propriety of this redirection.                          presentation as applicable to Absalom
9. For there is no faithfulness in  and his coadjutors no one can fail to
their mouth.  There is nothing in   see (comp. 2 Sam. xv. 1-6).   It is
them which can be confided in; no-  also to an eminent degree the characthing in their promises and declara-  teristic of the wicked in general. On
tions. They are false and treacherous,  this, also, see Notes on Rom. iii. 13.




46                           PSALM V.
10 1Destroy thou them, 0 God;    tude of their transgressions; for
let them fall 2by their own coun-  they have rebelled against thee.
sels; cast them out in the multi     11 e But let all those that put
1 Make them grilty. 2 Or, from their counsels.  e Isa. lxv. 13-16.
10. Destroy thou them, 0 God.    of quelling the rebellion. If men are
The word here rendered destroy is so wicked that they must perish, it is
translated by Prof. Alexander "con-  desirable that it should be seen that
demn"-" condemn them; literally,   they perish by their own guilt and
make them guilty; that is, recognise  folly. ~ Cast them out. Expelthem;
and treat them as such."  The He-  drive them away; let them not be
brew word'Ct, asham, means to     successful in taking possession of the
fail in duty, to transgress, to be guilty;  throne, and in overturning the governin Hiph., the form used here, accord- ment. ~ In the multitude of their
ing to Gesenius, to "punish; and   transgressions. In the abundance of
hence to destroy," (Lex.) The idea  their sins, or as a consequence of the
in the mind of the psalmist seems  number and the aggravation of their
to have been that he desired, since  offences. The design of the psalmist
they were undoubtedly guilty, that  is to fix the attention on the great
God would regard and treat them as  number of their sins as a reason why
such. It is not that he wished that  they should not be successful. Such
God would make them guilty; or that,  a prayer is not wrong, for it would
in itself considered, he desired that  not be right to pray that sinners in
they should be found to be so, or that, the abundance of their sins, or in conin itself considered, he wished them  sequence of the multitude of their
to be punished or cut off; but it is  sins, should be successful and pros.
that, as they were guilty, and as they  verous. The fact that they are such
were pursuing a course which tended  sinners is, under a righteous administo overthrow the government of the  ration, a reason why they should not
land, and as they were at war with  be successful, not why they should be.
God and with the best interests of the  ~ For they have rebelled against thee.
people, God would interpose and stay  This is given as a reason why the
their progress,-that he would show  psalmist prayed that they should be
himself to be a righteous and just  cut off. It was not that they had
God. There is no evidence of any   wronged him; it was because they
private malignity in this prayer, or  had rebelled against God; and it was
of any spirit of private revenge. It  right, therefore, to hope and to pray
is a prayer which corresponds with  that he would interpose and vindicate
all the efforts, and consequently with  his government and law. There is no
all the wishes of every good man, that  spirit of private revenge manifestedt
the violators of law may be arrested  here, and nothing said that would enand punished.  In this, assuredly,  courage or foster such a spirit. All
there is no wrong. ~ Let them fall that is said here is but carrying out
by their own counsels. So as to show  what every magistrate must feel who
that they brought this judgment    executes the laws, and is what he enupon themselves. The wish is, that  deavours himself to do; for it is detheir plans, which were evil, might  sirable that the wicked-the violators
come to nought, and tend to their own  of the law-the enemies of their counoverthrow. That is, the psalmist did  try-should be arrested and prosenot wish to imbrue his hands in their  cuted. See General Introduction, g 6.
blood, or to be made the agent in their  11. But let all those that put their
destruction; but he desired that God  trust in thee rejoice. Comp. Notes on
would himself interpose, so that their  Ps. ii.12. That is, they have occasionto
own plans might be made the means  rejoice in thee and in thy protection.




PSALM   VI.                            47
their trust in thee rejoice; let       12 For thou, LORD, wilt bless
them ever shout for joy, because    the righteous; with favour wilt
thou idefendest them: let them      thou   compass him     as with   a
also that love thy name le joyful   shield.
in thee.                                   1 coverest over, or, protectest.
The wicked have everything to dread,  12. For thou, LORD, wilt bless the
for they must be cut off; but the   righteous. It is one of the characrighteous have every reason to be   teristics of God that, while he will
happy, for they shall partake of the  punish the wicked, he will show fail
favour of God. This is, at the same  vour to the righteous; while he brings
time, the earnest expression of a de-  deserved punishment upon the one, lie
sire that they might rejoice, and that  will show his favour to the other.
the dealings of God with them might    Withfavour wilt thou compass him
be such that they would ever have   as with a shield. That is, as a shield
occasion for joy.  ~ Let them even  is thrown round or before one in the
shoutforjoy. Internal joy or happi-  day of battle to protect him, so wilt
ness is often expressed by shouting,  thou throw thy protection around the
or singing, as the word here used fre-  righteous.  For a description of a
quently signifies.  The meaning is,  shield, see Notes on Eph. vi. 16.
that they should give every proper  Comp. Notes on Ps. iii. 3. On these
expression to their feeling of joy. This  accounts, David felt that he might
may be done by singing, or by grate.  trust in God in the day of trouble
ful ascriptions of praise and gratitude.  and danger; and, on the same ac~ Because thou defendest them. While  count, all who are righteous may put
the wicked are cut off (ver. 10). The  their trust in him now.
psalmist, in this expression, doubtless
had a primary reference to himself,             PSALM VI.
and to those who adhered to him in    ~ 1. Title of the psalm.-This psalm
his righteous cause; but, as is con-  is inscribed "To the chief Musician on
mon in the Psalms, he gives to the  Neginoth upon Sheminith."   On the
sentiment a general form, that it   meaning of the phrase "Chief Musician
might be useful to all who fear and  on Neginoth," see Notes on the title to
might be useful to all who fear and         The phrase upo Sheminith"
Ps. iv. The phrase "upon Sheminith"
love God. T Let thesm also that love  occurs here for the first time, and modithy name. That love thee-the name   fies the meaning of the title. The word
being often put for the person. This  Semiith-n.'_  2-means  properly
is but another form of designating thethe eighth, and corresponds exactly to
righteous, for it is one of their cha-  our word octave, the eighth. It means in
racteristics that they love the name  modernmusican intervalof seven degrees,
of God. ~ Be joyful in thee. Rejoice  ortwelve semitones. Itcontains fivefull
in thee-in thine existence, thy per-  tones, andtwosemitones. Itis supposed by
fections, thy government, thy law, thy  Gesenius (Lex.) here to denote " the lowest
dealings, thy service;-in all that thou  and  es notes of the scale, sun  b
men, the modern bass or basso." The
hast revealed of thyself, and in all thatvord  us, in the musical. use, in
thou doest. Comp. Notes on Phil. iii.  1 Chron. xv. 21, in enumerating various
1; iv. 4. It is one of the characteris-  names of musicians, "Mattithiah, and
tics of the truly pious that they do  Elipheleh, etc., with harps on the Shemifind their happiness in God. They   nith to excel;" marg., "or eighth." It is
rejoice that there is a God, and that  also found in the title to Ps. xii. It does
he is just such a being as he is;* and  not elsewhere occur in reference to music
the isy take delight a ing.   n tempis; at iin the Scriptures.  It is probably not
they take delight in contemplating  possible now to ascertain the precise
his perfections, in the evidences of his  meaning of the word as applicable to
favour and friendship, in communion  ancient music, and it is not important.
with him, in doing his will.        The phrase 1"upon the octave" would




48                              PSALM    VI.
properly be the true rendering of it; and  some great calamity that brought David
this was doubtless quite intelligible at  to feel that he was near the borders of
the time. It would be difficult to ex-  the grave, and that was thus the means
plain many of the musical terms nowin  of bringing the sins of his past life imuse, after the lapse of two or three thou-  pressively to his remembrance.
sand years.  If the term, however, was   In this uncertainty, and this want of
used, as is supposed by Gesenius, to   positive testimony as to the occasion
denote the bass, its meaning is not diffi-  when the psalm  was composed, it is
cult.  It would then mean that the     natural to look to the psalm itself, and
psalm was designed to be sung, accom-  to inquire whether there are any internal
panied with the instruments designated by  indications which will enable us to deNeginoth, and with the voices appropri-  termine with any degree of probability
ate to this octave-the bass voices. The  the circumstances of the writer at the
usual bass voice might be supposed to be  time of its composition.  The psalm,
adapted to the sentiment in the psalm.  then, has the following internal marks
2. The author of the psalm. —The    as to the occasion on which it was compsalm purports to. have been written by  posed:
David, and there is nothing in the       I. The writer was in the midst of
psalm to lead us to doubt the truth of  enemies, and in great peril on account of
this representation. It may be assumed,  them. " Mine eye is consumed because
therefore, to be his.                  of grief; it waxeth old because of all. 3. The occasion on which the psalm  mine enemies," ver. 7. "Depart from
was written. —In the running title in  me, all ye workers of iniquity," ver. 8.
the English version this psalm is called  " Let all mine enemies be ashamed and
"David's complaint in his sickness."   sore vexed," ver. 10. We cannot be
It is hardly necessary to say that these  mistaken, then, in supposing that this
running titles were prefixed  by the   was at some period in the life of David,
translators, and that there is nothing  when his numerous enemies pressed hard
in the Hebrew that corresponds with    upon him and endangered his life.
this. Still, this has been a very prevail-  II. He wascrushed and broken-hearted
ing tradition as to the occasion on Which  on account of these trials; he had not
this psalm was composed. Bishop Hors-  strength of body to bear up under the
ley prefixes this title to it:-" A peni-  weight of accumulated woes; he sank
tential prayer in the character of a sick  under the burden of these troubles and
person," and in the exposition of this  calamities, and was brought near to the
psalm supposes that the suppliant is a  grave. There were many and formidamystical personage, and that the object  ble external foes who threatened his life;
is to represent the feelings of a penitent  and there was, on some account, conunder the image of such a personage, or  nected with this, deep and crushing
that "the sick person is the believer's  mental anguish, and the result was
soul labouring under a sense of its in-  actual and dangerous sickness-so that
firmities and anxiously expecting the  he was led to contemplate the eternal
promised redemption; the sickness is   world as near to him. It became a case,
the depravity and disorder occasioned by  therefore, of real sickness caused by
the fall of man."   Luther entitles it  peculiar outward troubles. This ismani" A penitential prayer (Bussgebet), for  fest from such expressions as the followthe health of the body and the soul."  ing -" I am weak; heal me: my bones
DDe Wette regards it as the prayer of one  are vexed" (ver. 2). "In death there is
oppressed  or in trouble, under the    no remembrance of thee; in the grave
image of a sick   person; and in thiR  who shall give thee thanks?" (ver. 5).
opinion Rosenmiller concurs.   Others  "I am weary with my groaning; I water
regard it as a psalm composed in view  my couch with my tears: mine eye is
of sickness, and suppose it was written  consumed with grief," vers. 6, 7. This
in consequence of sickness brought upon  is such language as would be used by one
David in consequence of the rebellion of  who was crushedandbroken-hearted with
Absalom. Indeed, there has been a      grief, and who, unable to bear up under
pretty general concurrence among expo-  the weighty load, was laid, as the result
sitors in the sentiment that, as the two  of it, on a bed of languishing. It is not
previous psalms were composed in view  uncommon that outward troubles become
of that rebellion, so this was also. Cal-  too great for the feeble human frame to
vin supposes that it was not composed  bear, and that, crushed beneath them,
specifically in view of sickness, but of  the body is laid upon a bed of languish



PSALM    VI.                            49
PSALM     VI.              g anger, neither chasten me in thy
To the chief Musician on Neginoth upon  h hot displeasure.
1 Shemiith.f A Psalm of David.
LORD, rebuke me not in thine              f 1 Chron. xv. 21; Psa. xii., title.
1 Or, the eighth.             g Jer. x. 24.    h Psa. ii. 5.
ing, and brought to the borders of the  his physical frame, and to lay him on a
grave, or to the grave itself.        bed of languishing.
III. The psalmist expresses a feeling  III. The assurance that God had
which is common in such cases-a deep  heard his prayer, and that he would
anxiety on the subject of his own sin, as  triumph over all his enemies, and that
if these calamities had come upon him  all his troubles would pass away, vers.
on account of his transgressions, and as  8-10.  Hope breaks in suddenly upon
a punishment for his sins. This is im-  his afflicted soul, and, under this exultplied in ver. 1:-" 0 Lord, rebuke me  ing feeling, he addresses his enemies,
not in thine anger, neither chasten me  and tells them to depart from  him.
in thy hot displeasure."  He looked   They could not be successful, for the
upon this as a rebuke from God, and   Lord had heard    his  prayer.  This
construed it as an expression of hot dis-  sudden answer to prayer-this happy
pleasure.  This is the prompting of   turn of thought-often occurs in the
natural feeling when one is afflicted, for  Psalms, as if, while the psalmist was
this inquiry spontaneously arises in the  pleading, an immediate answer to prayer
mind, whether the affliction is not on ac-  was granted, and light broke in upon the
count of some sin which we have com-  darkened mind.
mitted, and is not to be regarded as proof
that God is angry with us. It is an in-  1. 0 LORD, rebuke me not in thine
quiry as proper as it is natural, and  anger. As if God was rebuking him
David, in the circumstances referred to,  by the affliction which he was bringing
seems to have felt its full force.    upon  him. This is the point on
Taking all these considerations into  which the attention of the psalmist
vew, it seems probable that the psalm  is now fixed. He    ad been appawas composed during the troubles brought.      hi 
upon David in the rebellion of Absalom,  rently contemplating his afflictions,
and when, crushed by the weight of    and inquiring into their cause, and he
these sorrows, his strength gave way,  was led to the conclusion that it
and he was laid on a bed of languishing,  might be for his sins, and that his
and brought near to the grave.        trials were to be interpreted as proof
~ 4. The contents of the psalm. —The  that God was angry with him. He
psalm contains the following points:- 
I. A plea of the author fo mecy  d  speaks, therefore, of God as visiting
I. A plea of the author for mercy and                               d,
compassion in trouble, under the ap-him in his anger, and in his ht d
prehension that God was rebuking and  pleasure, and pleads with him that he
punishing him for his sins, vers. 1, 2.  would not thus rebuke and chasten
His deep sufferings, described in the fol-  him. The word rebuke here, like the
lowing verses, had, as remarked above,  word rendered chasten, properly refers
led him to inquire whether it was not on  to the reproof of an offender by words,
account of his sins that he was afflicted,  but may also be used to denote the
and whether he ought not to regard his  reproof which God administers by his
sorrow as proof that God was displeased  providential dealings when he brings
with him for his sins.                providential dealings when he brings
II. A description of his sufferings, judgment upon any one for his sins.
vers. 2-7. He had been crushed with   This is the meaning     here.   The
sorrow, and had become "weak;" his    psalmist did not apprehend that God
very "bones" were "vexed;" he was     would openly reprove him for his sins;
drawing near to the grave; he was weary  but he regarded his dealings with him
with his groaning; he watered his couch  as such a reproof, and he pleads that
with his tears; his eye was consumed  the tokens of the reproof might be
with grief. These sufferings were partlyThe whole language is
bodily and partly mental; or rather,  t    w       n  ae a onneon
as suggested above, probably his mental that which indicates a connection besorrows had been so great as to prostrate  tween suffering and sin; the feeling
VOL. I.




50                          PSALM VI.
2 Have mercy upon me, O            3 My soul is also sore vexed:
LORD; for I am weak: O LORD, but thou, O LORD, how long?
heal me; for my bones i are vexed.             i Psa. Ii. 8.
which we have when we are afflicted  and has brought on languishing sick.
that it must be on account of our sins. ness. ~  0 LORD, heal me. This is
~ Neither chasten me. A word de-   language which would be properly
noting substantially the same thing;  applied to a case of sickness, and
used here in the sense of punishing.  therefore it is most natural to inter~ In thy hot displeasure. Literally,  pret it in this sense in this place.
in thy heat. We speak of anger or  Comp. Isa. xix. 22; xxx. 26; Job v. 18;
wrath as burning,or consuming. Comp.  Gen. xx. 17; Ps. x. 2; 2 Chron. xvi.
Gen. xxxix. 19; Num. xi. 33; Deut.  12; Deut. xxviii. 27. ~ For my
xi. 17; Ps. cvi. 40; Job xix. 11; xxxii.  bones are vexed. The word vexed we
2, 3; Ps. ii. 12.                  now   commonly   apply to mental
2. Have mercy upon me, 0 LORD. trouble, and especially the lighter
That is, be gracious to me; or, show  sort of mental trouble,-to irritate, to
me compassion. This language may   make angry by little provocations, to
be used either in view of sin, of suf-  harass. It is used here, however, as is
fering, or of danger. It is a cry to  common in the Scriptures, in reference
God to interpose, and remove some  to torment or to anguish. The bones
present source of trouble, and may be  are the strength and framework of the
employed by one who feels that he is  body, and the psalmist means here to
a sinner, or by one on a bed of pain,  say that the very source of his strength
or by one surrounded by enemies,   was gone; that that which supported
or by one at the point of death, or by  him was prostrated; that his disease
one who is looking out with appre-  and sorrow had. penetrated the most
hension upon the eternal world. It  firm parts of his body. Language is
is commonly, indeed (comp. Ps. li. 1), often used in the Scriptures, also, as
a cry to God in view of sin, pleading  if the bones actually suffered pain,
for pardon and salvation; but here it though it is now known that the
is a cry in view of trouble and danger,  bones, as such, are incapable of pain.
outward sorrow and mental anguish,  And in the same manner, also, lanthat had overcome the strength of  guage is often used, though that use
the sufferer and laid him on a bed of  of the word is not found in the Scrip.
languishing. See introduction to the  tures, as if the marrow of the bones
psalm, ~ 3. ~ For 1 am weak. The   were peculiarly sensitive, like a nerve,
original word here, 2?l,     umlal, in accordance with what is the commeans properly to languish or droop,mon and popular belief, though it
maricans proply to languisfi"or droop,
as plants do that are blighted, Isa. is now known that the marrow of
xxiv. 7, or as fields do in a drought, the bones is entirely insensible to su.fIsa. xvi. 8, and is here applied to a  fering. The design of the psalmist
sick person whose strength is withered  here is to say that he was crushed and
and gone. The condition of such an  afflicted in every part of his frame.
one is beautifully compared with a   3. My soul is also sore vexed. The
plant that withers for lack of moisture  word soul here is used in the sense in
and the word is used in this sense  which it is commonly with us, as dehere, as referring to the psalmist him. noting the mind. The idea is, that
self when sick, as the result of his  his sorrows were not merely those of
outward and mental sorrows. Such   the bodily frame. They had a deeper
an effect has not been uncommon in  seat than even the bones. His mind,
the world. There have been number-  his soul, was full of anguish also, in
less cases where sorrow has prostrated  view of the circumstances which surthe strength-as a plant withers,-  rounded him, and which had brought




PSALM   VI.                            51
4 Return, O LORD, deliver my         5 I For in death there is no resoul: oh save me for thy mercies'   membrance of thee: in the grave
k sake., who shall give thee thanks?
k Eph. ii. 7, 8.           I Isa. xxxviii. 18.  m Psa. lxxxviii. 11.
on these bodily afflictions. ~ But  he was a merciful Being, and might,
thou, 0 LORD. This is a broken sen-  therefore, be appealed to on that
tence, as if he had commenced an    ground. These are proper grounds,
address to God, but did not complete  now, on which to make an appeal to
it. It is as if he had said, "Here I  God for his interposition in our besuffer and languish; my sorrows are  half; and, indeed, these are the only
deep and unmitigated; as for thee, 0  grounds on which we can plead with
Lord"-as if he were about to say    him to save us.
that he had hoped God would inter-    5. For in death. In the state of
pose; or, that his dealings were mys-  the dead; in the grave. ~[ There is
terious; or, that they seemed strange  no remembrance of thee. They who
or severe; but he ends the sentence  are dead do not remember thee or
by no language of complaint or mur-  think of thee. The ground of this
muring, but by simply asking " how  appeal is, that it was regarded by the
long" these sorrows were to continue.  psalmist as a desirable thing to re~1 How long?  That is, how long wilt  member God and to praise him, and
thouleavemethustosuffer? Howlong    that this could not be done by one
shall my unmitigated anguish con-   who was dead. He prayed, therefore,
tinue?  How long will it be ere thou  that God would spare his life, and
wilt interpose to relieve me? The lan-  restore him to health, that he might
guage implies that in his apprehension  praise him in the land of the living.
it was already a long time-as time  A sentiment similar to this occurs in
usually seems long to a sufferer (comp.  Ps. xxx. 9, " What profit is there in
Job vii. 2-4), and that he was con-  my blood, when I go down to the pit?
stantly looking out for God to inter-  Shall the dust praise thee? shall it
pose and help him. This is language  declare thy truth?"  So also Ps.
such as all persons may be inclined to  lxxxviii. 11, "Shall thy loving-kinduse on beds of pain and languishing.  ness be declared in the grave? or
It seems indeed long to them now; it  thy faithfulness in destruction?"  So
will, however, seem short when they  also in Isaiah xxxviii. 18, in the lanlook back upon it from the glories of  guage of Hezekiah, "The grave canthe heavenly world. Comp. 2 Cor.    not praise thee; death cannot celeiv. 17, 18.                         brate thee; they that go down into
4. Return, 0  LORD, deliver my    the pit cannot hope for thy truth."
soul. As if he had departed from     See Notes onthat passage. A similar
him, and had left him to die. The   sentiment also is found in Job x. 21,
word soul in this place is used, as it  22. See Notes on that passage. In
often is, in the sense of life, for in the  regard to the meaning of this it may
next verse he speaks of the grave to  be remarked (a) that it is to be adwhich he evidently felt he was rapidly  mitted that there was among the
descending. ~[ 0 save me. Save my   ancient saints much less light ol the
life; save me from going down to the  subject of the future state than there
grave. Deliver me from these troubles  is with us, and that they often, in
and dangers. ~[ For thy mercies'    giving utterance to their feelings,
sake. (a) As an act of mere mercy,  seemed to speak as if all were dark
for he felt that he had no claim, and  beyond the grave. (b) But, though
could not urge it as a matter of right  they thus spoke in their sorrow and in
and justice; and (b) in order that God's their despondency, they also did, on
mercy might be manifest, or because  other occasions, express their belief




52                           PSALM VI.
6 I am weary with my groan-      bed to swim; I water my couch
ing; 1 all the night - make I my   with my tears.
1 Or, every.   n Job vii. 3.     7 Mine eye is consumed bein a future state, and their expecta- here is, that he caused his couch to
tion of happiness in a coming worldflow or overflow with his tears. We
(comp., for example, Ps. xvi. 10, 11;  would say, he flooded his bed with
xvii. 15.) (c) Does not their language  tears. This verse discloses the true
in times of despondency and sickness  source of the trials referred to in the
express the feelings which we often  psalm.  It was some deep mental
have now, even with allthe light which  anguish-some source of grief-that
we possess, and all the hopes which  exhausted his strength, and that laid
we cherish?  Are there not times in  him on a bed of languishing.  No
the lives of the pious, even though  circumstances in the life of David
they have a strong prevailing hope  better accord with this than the trouof heaven, when the thoughts are fixed  bles which existed on account of the
on the grave as a dark, gloomy, re-  ungrateful and rebellious conduct of
pulsive prison, and so fixed on it as  Absalom, and it is most natural to
to lose sight of the world beyond?  refer it to this. Many a parent since
And in such moments does not life  the time of David has experienced all,
seem as precious to us, and as desira-  both mental and bodily, which is here
ble, as it did to David, to Hezekiah,  described as a consequence of the inor to Job? ~T In the grave. Heb.,  gratitude and evil conduct of his chilib.V)2, in Sheol. For the meaning of  dren. The tragedy of " Lear" turns
the word, see Notes on Isa. v. 14; xiv.  entirely on this.
9; Job vii. 9. Its meaning here does  7. Mine eye is consumed. The word
not differ materially from the word  here rendered consumed- -1j  a-, agrave. ~ Who shallgive thee thanks?  shash-means properlyto fall in,to fall
Who shall praise thee? The idea is  away, and is applied here to the eye
that none would then praise God. It  as pining or wasting away from care,
was the land of silence. SeeIsa. xxxviii.  anxiety, and sorrow.  Tears were
18, 19. This language implies that  poured forth from the eye, and it
David desired to praise God, but that  seemed to be exhausting itself in this
he could not hope to do it in the  manner. The meaning is, that it had
grave.                             grown dim, or that its sight began to
6. I am weary with my groaning.  fail, like that of an old man, on acI am exhausted or worn out with it.  count of his troubles.  Many have
That is, his sorrows were so deep, and  understood the word here rendered
his groaning was so constant, that his eye as referring to the countenance;
strength failed.  He became faint  but it is doubtful whether the word
under the weight of his sorrows. All ever has this signification; and at
persons in trouble have experienced  any rate the common signification,
this effect-the sense of weariness or  referring it to the eye, best suits this
exhaustion from sorrow. ~ All the  connection.  ~ It waxeth old.  It
night make I my bed to swim. That  seems to grow old; it experiences the
is, he wept so much that his bed   effects commonly produced by age in
seemed to be immersed in tears. This  blunting the power of vision. This is
is, of course, hyperbolical language,  not an uncommon effect of grief and
expressing in a strong and emphatic  sadness. Even while I am writing
manner the depth of his sorrows. this I am called in my pastoral visita~ 1I water my couch with my tears. The  tions to attend on a young lady lying
word here rendered water means to  on a bed of languishing, and probably
melt, to flow down; then, in Hiph.,  of death, one of whose symptoms is a
to cause to flow, to dissolve. The sense  quite diminished, and indeed almost




PSALM VI.                             53
cause of grief; it waxeth old be-   LORD hath heard pthe voice of
cause of all mine enemies.          my weeping.
8 o Depart from     me, all ye      9 The LORD hath heard my
workers   of iniquity: for the      supplication; the Lord will receive my prayer.
o Psa. cxix. 115; cxxxix. 19.
2 Psa. cxlv. 18.
total loss of vision, as the effect of  does not inform us.  As he was an
trouble and disease.  ~ Because of  inspired man, we may suppose that
all mine enemies. From the trouble  the assurance was given to him diwhich they have brought upon me.    rectly by the Holy Spirit.  We are
The reference here, according to the  not to expect the same kind of assurinterpretation proposed of the psalm,  ance that our prayers are heard; we
is to Absalom and those who were as-  are to look for no revelation to that
sociated with him.  Their conduct   effect; but there may be as real an
had been such as to bring upon David  intimationto the mind that ourprayers
this overwhelming tide of sorrows.  are heard-as real evidence-as in this
8. Depart from me, all ye workers  case. There may be a firm confidence
of iniquity. Referring, by the "work-  of the mind that God is a hearer of
ers of iniquity," to his enemies, as if  prayer now coming to the soul with
they now surrounded him, and calling  the freshness of a new conviction of
on them now to leave him, since God  that truth; andtheremaybe, introuble
had heard his prayer, and they could  and sorrow, a sweet calmness and peace
not be successful in their purposes.  breathed through the soul-an assurThis is an indirect but most emphatic  ance that all will be right and well,
way of saying that God had heard his  as if the prayer were heard, and such
prayer; and the sentiment in this   as there would be if we were assured
verse is strongly in contrast with the  by direct revelation that it is heard.
desponding state of feeling-the deep  The Spirit of God can produce this
and dreadful sorrow-indicated in the  in our case as really as he did in the
previous verses. Light broke in sud-  case of David.  [ The voice of my
denly upon him; his prayer had come  Weeping.  The voice of prayer that
up before God, and, in some way, he  accompanied my weeping, or the voice
was assured that it would be answered.  of the weeping itself-the cry of anAlready he sees his enemies scattered,  guish and distress which was in itself
and his own cause triumphant; and in  of the nature of prayer.
this exulting feeling he addresses his  9. The LORD hath heard my szup
foes, and commands them   to leave  plication. Repeating the sentiment
him. This is, therefore, a remarkable  in the previous verse, to express his
and striking proof that prayer may  assurance and his joy.  Nothing is
be heard, even while we are speaking  more natural in such circumstances
to God (comp. Isa. lxv. 24); that the  than to dwell on the joyous thought,
assurance may be conveyed suddenly  and to repeat it to ourselves, that it
to the mind that God will hear and  may make its full impression. ~[ The
answer the prayer which is addressed  LORD will receive sy prayer. As he
to him; and also a beautiful illustra-  has done it, so he will still do it. This
tion of the effect of this on a mind  allays all fears of the future, and
overwhelmed with trouble and sorrow,  makes the mind calm. The state of
in giving it calmness and peace. ~  mind here is this:-" The Lord has
For the LORD hath heard. That is,   heard my prayer; I am assured that
my prayer has ascended before him,  he will do it hereafter; I have, thereand I am certain that he regards it  fore, nothing to fear."
favourably, and will answer it. In    10. Let all mine enemies be ashamed.
what way he had this assurance he   Be so brought to see their folly that




54                             PSALM    VI.
10 Let all mine enemies be         them    return   and  be   ashamed
ashamed    and   sore vexed: let      suddenly.
they shall be ashamed of their con-   been very various opinions as to who this
duct. The wish is that they might     Cush was. It is manifest from the psalm
be brought to see their own guilt-a   that it was composed in view of some
wish certainly which it is right to   "words" of reviling, or reproach, or
cherish in regard to all evil-doers.  slander; something that was done to
~ And sore yexed. Comp. Notes o    wound the feelings, or to injure the rend so re vexed.     Comp. Notes on    putation, or destroy the peace of David.
Ps. v. 10. The same Hebrew word is      There have been three opinions in
used here which occurs in vers. 2, 3,  regard to the Cush here referred to.
and rendered vexed. It is a word      (1.) According to the first, Saul is the
which denotes trouble, trembling, con-  person intended; and it has been supsternation; and the meaning here is,  posed that the name Cush is given to him
that the psalmist prayed that they    as a reproach, and to denote the blackmight be confounded or disconcerted    ess of his character, as the word ('sh
i     n their plans a  prayer which is cer- would denote an Ethiopian, or black man.
in their plans-a prayer which is cer-  S it w     understood by the author of....                        So it was understood by the author of
tainly proper in regard to all the pur-  the Targum or Chaldee Paraphrase, in
poses of the wicked. No one should    which it is rendered "an ode which David
desire that the purposes of the wicked  sang before the Lord on the death of
should prosper; and not to desire this  Saul, the son of Kish, of the tribe of
is to desire that they may be foiled  Benjamin."  But this opinion has no
and overcome in their schemes. This   probability. It is not certain that this
must be the wish of every good man.   term (ush would, in the time of David,
Lmusetb themrt urn. Turn bay  or be  denote one of black complexion; nor is
~f Let them return. Turn back, or be  there any probability that it would be
turned back; ti.at is, let them be re-  used as a term of reproach at all; and as
pulsed, and compelled to turn back    little probability is there that it would
from their present object. ~ And be   be applied by David to Saul if it had
ashamed suddenly. Heb., "In a mo-     been. If the psalm referred to Saul, it
ment;" instantaneously.  He desired   is probable, from all that twe know of
that there might be no delay, but thatthe feelings of David towards the reigntheir discomfiture might be accom-    ing prince, that he would not designate
him, in the title of a psalm, in enigmaplished at once. As it was right to   tical andreproachfullanguage. Besides,
pray that this might occur, so it was  the injurious treatment of Saul towards
right to pray that it might occur     David was rather manifested in deeds
without delay, or as speedily as pos-  thanin words. (2.) A second opinion is,
sible. The sooner the plans of sinners  that it refers to Shimei, who was of the
are confounded, the better.           house of Saul, and who reproached and
cursed David as he was flying from JeruPSALM VII. T~salem        on occasion of the rebellion of
Absalom, 2 Sam. xvi. 5, seq. It is sup1. Author of the psalm.-This psalm,  posed by those who maintain this opinion
according to the title, was composed by  that the name was given to him because
David; and the re is nothing in it that is  he was a calumniator and reviler- or,
contrary to this supposition. Indeed,  as we would say, a blackhearted man.
there were many circumstances in the  But the same objection exists to this
life of David which would suggest the  opinion as to that before-mentioned; and
thoughts in this psalm; and the senti-  besides this, there are several things in
mentsexpressed are such as are frequently  the psalm which do not agree with such
found in his other compositions.      a supposition. In fact there is no reason
~ 2. Occasion on which the psalm was  for such a supposition, except that
composed.- The psalm is said in the   Shimei was a calumniator, and that the
title to have been composed as "a song  psalm refers to some such person. (3.)
to the Lord, concerning the words (Marg.,  A third opinion is, that it refers to some'or business,') of Cush the Benjamite."  one of the name Cush, of the tribe of
There is no reason to call the correctness  Benjamin, who reproached David on
of this title in question, but there have  some occasion that is now unknown.




PSALM    VII.                            55
This opinion has every degree of proba-  about, vers. 12-16.  If they did not
bility, and is undoubtedly the correct  turn, they must be certainly destroyed,
opinion. David was often reproached   for God was preparing the instruments of
and calumniated in his life, and it would  their destruction; and the means which
seem that, on some occasion now to us  he would use would be the very plans
unknown, when he was violently re-    of the wicked themselves.
proached in this manner, he gave vent to  VI. The psalmist says that, as for
his feelings in this impassioned ode. No  himself, he would  praise the Lord
other record was made of the transaction,  according to his righteousness; that is,
and the occasion on which it occurred is  would adore and praise him as a righnot known. At the time when it oc-    teous God, ver. 17.
curred it would be easily understood who  The general subject of the psalm,
was referred to, and the design of the  therefore, pertains to the feelings which
composition was accomplished by the re-  are to be entertained towards revilers
cord of the feelings of the author on an  and calumniators-towards those who reoccasion that greatly tried his spirit. It  proach us when we are conscious of
is thus of permanent value to the church  innocence of the charges that are alleged
and the world, for there are few persons  against us; and as all good men are
that are not on some occasions bitterly  liable to be placed in these circumstances,
reproached, and few who are not disposed  the psalm has a practical and general
to vent their feelings in expressions simi-  value.
lar to those in this psalm. One great     4. Thze title to the psalhn.-The
design of the collection of poems in the  psalm is entitled " Shiggaion of David."
Psalms was to show the workings of    The word   Shiggaion-ji"-]ll. —occurs
human nature in a great variety of situ-  only in this place in the singular numations; and hence such a psalm as this  ber, and in Hab. iii. 1 in the plural.
has a permanent and general value; and  "A prayer of Habakkuk upon Shigionso far as this general use is concerned, it."  It properly means a song, psal
matters little on vwhat occasion, or in  hymn (Gesenius). Prof. Alexander renreference to what individual, the psalm  ders it "wandering, error," as if the
was composed.                         word were derived from 
~ 3. Contents of the psalm.-The     word were derived from 
psalm embraces the following points:-  to walk, to go astray; and he supposes
I. A prayer of the psalmist for deli-  that it refers to the fact that David
verance from his enemies, and especially  was wandering or unsettled at the time
from this particular foe that threatened  when the psalm was composed. This
his destruction, vers. 1, 2.  This is the  reason, however, will not apply to the
general subject of the psalm.         use of the word in Habakkuk. Solomon
II. He offers this prayer on the ground  Van Til.  (Ugolin, Thesau. Sac. Ant.,
that he is innocent of the charges that  vol. xxxii. pp. 294, 295), supposes that it
are brought against him; -relying thus  refers to " a certain inadvertence or oblion the fact that his was a righteous  vion of himself on the part of the author,
cause, and appealing to God on this   or powerful seizure of the    mind,"ground, and declaring his willingness to  anini abreptio.  He says that it is
suffer all that his eneny attempted to  commonly supposed to indicate a poem,
bring upon him if he was guilty, vers.in which the poet is impelled by his
bring3-5. upon him if he was guilty, ve feelings, and drawn along with little
III. iHe prays for the interposition of  regard to the regularity of the numbers
Divine justice on his enemies, on the  or the metre, but in which he pours out
ground of the general justice o f God,  his emotions in an erratic or irregular
and as a part of his general administra-  manner from the overflowing of his soul.
tion over men, vers. 6-9.             This seems to me to have been the proIV. In his own hopes, he trusts in  bable origin of this title, and'to have
the Divine discrimination between inno-  denoted the kind of poetry to which it
cence and guilt, assured that God would  was applicable. Julius Bartoloccius (Uinterpose on behalf of the righteous, and  golin, xxxii. 484) spposes that it refers
thatthe principles of the Divine adminis-  to a certain tone (the "fifth tone") as
tration were opposedf to the wicked,  peculiarly sweet and soft, and that this
vers. 10, 11.                         kind of poetry was thus applicable to
V. He speaks confidently of the ulti-  hymns of joy; and that the term is used
mate destruction of the ungodly and of  here because this psalm is peculiarly
the manner in which it would be brought  sweet and pleasant, There is nothing in




56                           PSALM VII.
PSALM    VII.             all them  that persecute me, and
Shiggaion q of David, which he sang unto the  deliver me;
Lor concerniord, conerning ush te words of r Cus2 Lest he tear my soul like a
Benjamite.                         l
lion, rending it in pieces, while
0  LORD my God, in thee do I        tereis           t non  etd el s,  hile
put my trust: save me from
q HIab. iii. 1.  1 Or, business.    r 2 Sam. xvi.  2 not a deliverer.
the psalm, however, which would indi-  it was natural also that, in circumcate that this is the origin of the title;  stances like these, David should reand the former supposition better meets  member his other persecutors, and
the case than either this or the opinion  pray that e might be delivered from
of Professor Alexander. I would regard  them all. The prayer therefore, has
it, therefore, as applicable to a psalm       The prayer, therefore, has
where there was an overflow of feeling or  a general form, and the desire exemotion that poured itself out without  pressed'is that which we all naturally
much regard to regular rhythm, or the  have, that we may be delivered from
laws of metre. It is a psalm of a wan-  all that troubles us. ~ And deliver
dering or irregular metre. It may not be  me. Rescue me. It would seem from
easy, however, to determine, why it  this expression, and from the followparticularly applied to this psalm; it is ing verse, that there was more to he
more easy to   see why  i t should be applied  apprehended in the case than mere
to the hymn in Habakkuk. The Latin
Vulgate and the Septuagint render it  reproachful words, and that his life
simply A psalm.                     was actually in danger.
2. Lest he. Lest Cush should do
1. O LORD my God, in thee do I    this. See the title, and the introd.
put my trust. The psalm opens with  to the psalm, ~ 2.  ~ Tear my soul
an expression of strong confidence in  like a lion. Tear or rend my lifeGod. The psalmist addresses Jehovah  that is, me-like a lion. The word
as his God, and says that in him he  rendered soul here-1-2JE, nepheshtrusts or confides. The word rendered  refers, as it properly does elsewhere,
trust —TtrT, hhasa-means to flee;   to the life, and not to the soul, as we
to flee to a place; to take shelter;  use the term, denoting the thinking,
and is applied to taking shelter under  immortal part. The simple idea is,
the shadow   or protection of one   that David was apprehensive of his
(Judg. ix. 15; Isa. xxx. 2; Ps. lvii.  life, and, in order to indicate his great
1; lxi. 4). The idea here is, that in  peril, he uses language derived from
his troubles he fled to God as a refuge,  the fierceness of the lion.  Such
and felt safe under his protection.  imagery would be well understood in
~ Save me from all them that perse-  a country where lions abounded, and
cute me.  That is, protect my life;  nothing could more strikingly denote
rescue me from  their power. The    the danger in which David was, or
word persecute here refers to those  the fierceness of the wrath of the
who sought his life, who endeavoured  enemy that he dreaded. ~ Rending
to deprive him of his rights.  The  it in pieces. Rending me in pieces.
language would apply to many occa-  Or rather, perhaps, breaking or crushsions in the life of David-to the per-  ing the bones; for the word usedsecutions which he endured by Saul,by  pri -parak  (whence our English
Absalom, etc. In this case the lan-  word break)-means to break, to
guage was suggested by the opposition  crush, and would apply to the act of
of Cush the Benjamite; and it was   the lion crushing or breaking the
this that David had particularly in  bones of his victim as he devoured it.
view. It is probable, however, that,  T While there is none to deliver. Dewhoever Cush was, he was not alone, noting the complete destruction which
but that others were associated with  he feared would come upon him. The
him in his opposition to David; and  figure is that of a solitary man seized




PSALM VII.                            57
3 0 LORD my God, if I have       him that was at peace with me;
done this; if there be iniquity in  (yea, I have delivered him that
my hands;                          without cause is mine enemy;)
4 If I have rewarded evil unto
by a powerful lion, with no one at  even trample his life down to the
hand to rescue him. So David felt  earth. ~ If there be iniquity in my
that if God did not interfere, he would  hands. That is, if there is the inifall into the hands of this fierce and  quity referred to; or, in other words,
wrathful enemy.                    if he had in his possession what had
3. O  LORD my God.    A solemn   been wrongfully taken from another,
appeal to God as to the sincerity and  to wit, as appears, from this Cus]h
truth of what he was about to say.  who now accused him.   The word
~ If I have done this.  This thing  iniquity here denotes an unjust poscharged upon me; for it is evident  session-a property that had been
that Cush, whoever he was, had ac-  unjustly taken from another; and, as
cused him of some wrong thing —    remarked above, the slanderous charge
some wicked action. What that was  would seem to have been, that he had
can only be learned from what follows, taken that property from some one
and even this is not very specific. So  who was at peace with him, and that
far as appears, however, it would seem  he retained it contrary to justice. This
to be that he accused David of bring-  charge David means peremptorily to
ing evil, in some way, upon one who  deny.
was at peace with him; that is, of   4. If I have rewarded evil unto himn
wantonly and without provocation   that was at peace with me. If I have
doing him wrong, and of so doing   done evil; or if I have requited him
wrong that he had the avails of it in  that was friendly by some unjust and
his own possession-some spoil, or  evil conduct. If I have come upon
plunder, or property, that he had taken  him wantonly and unprovoked, and
fiom him. The charge would seem    have done him wrong. This seems to
to be, that he had made a wanton and  have been the substance of the accuunprovoked attack on one who had   sation; and, as remarked above, it is
not injured him, and that he had   most probable that the accuser (Cush)
taken, and had still in his possession,  referred to himself.  ~ Yea, I have
something of value that properly be-  delivered him that without cause is
longed to another. Whether the ac-  mine enemy. So far is this from being
cuser (Cush) in this referred to him-  true, that the very reverse is true.
self or to some other person, does not  So far front taking advantage of
appear clear from the psalm; but as  another that was at peace with me,
he was filled with rage, and as the life  and depriving him of his just rights
of David was endangered by him, it  by fraud or force, it is a fact that I
would seem most probable that the  have rescued from impending danger
reference was to himself, and that he  the man that was at war with me,
felt he had been personally wronged.  and that was an avowed enemy. It
The design of David, in the passage  would seem probable that in this he
now before us, is to deny this charge  refers to this very Cush, and means to
altogether. This he does in the most  say that there had been some occasion
explicit manner, by saying that this  in which he, who was long hostile to
was so far from being true, that lie  him, was wholly in his power, and
had, on the contrary, delivered the  when he had not only declined to take
life of him that was his enemy, and  advantage of him, but had actually
by adding that, if this were so, he  interposed to rescue him from danger.
would be willing that the injured man  An instance of this kind actually
should persecute and oppose him, and  occurred in the life of David, in his
l) 2




58                          PSALM VII.
5 Let the enemy persecute my     the dust.  Selah.
soul, and take it; yea, let him      6 Arise, O    LORD, in   thine
tread down my life upon       the  anger:   lift up thyself, because
earth, and lay mine honour in                s Psa. xciv. l, 2.
treatment of Saul (1 Sam. xxiv. 10, tinction in life. That is, I am willing
11); and it is possible that David re- to be utterly degraded and humbled,
ferred to that case, and meant to say  if I have been guilty of this conduct
that that was an indication of his towards him who is my enemy. The
character, and of his manner of treat- idea in all this is, that David did not
ing others. Those who suppose that  wish to screen himself from  the
the whole psalm refers to Saul (see  treatment which he deserved if he
the introduct., ~ 2), of course regard  had done wrong. His own principles
this as the specific case referred to. were such that he would have felt
There may have been other instances  that the treatment here referred to
of the same kind in the life of David,  would have been right and proper as
and there is no improbability in sup-  a recompense for such base conduct;
posing that on some occasion he had  and he would not have had a word to
treated this very man, Cush, in this  say against it. His desire for the inway, and that he refers here to that  terposition of God, therefore, arose
fact.                              solely from  the fact of his feeling
5. Let the enemy persecute my soul. that, in these respects, he was entirely
Persecute my  /ife, for so the word  innocent, and that the conduct of his
rendered soul, ytD, nephesh, is evi-  enemywas unjust andcruel. ~ Selah.
dently used here. He was willing, if A musical pause, not affecting the
he had been guiltyof the thing charged  sense, but introduced here, perhaps,
upon him, that the enemy here referred  because the sense of the psalm now
to should pursue or persecute him  demanded a change in the style of the
until he should destroy  his life. music. See Notes on Ps. iii. 2.
Compare with this the expression of  6. Arise, 0 LORD, in thine anger.
Paul in Acts xxv. 11. The meaning  That is, to punish him who thus unhere is simply that if he were a   justly persecutes me. See Notes on
guilty man, in the manner charged  Psalm iii. 7. ~ Lift up thyself. As
on him, he would be willing to be  if he had been lying in repose and intreated accordingly.  He did not   action. The idea is derived from a
wish to screen himself from any just  warrior who is called on to go forth
treatment; and if he had been guilty  and meet an enemy.  ~ Because of
he would not complain even if he   the rage of mine enemies. Not only of
were cut off from the land of the  this particular enemy, but of those
living.  ~ And take it. Take my    who were associated with him, and
life; put me to death. ~t Yea, let  perhaps of all his foes. David felt, on
him  tread down my life upon the   this occasion, that he was surrounded
earth. The allusion hereistothe man-  by enemies; and he calls on God to
ner in which the vanquished were   interfere and save him. ~ And awake
often treated in battle, when they  for me. Or, in my behalf. The word
were rode over by horses, or trampled  awake is a still stronger expression
by men into the dust. The idea of than those which he had before used.
David is, that if he was guilty he  It implies that one had been asleep,
would be willing that his enemy    and insensible to what had occurred,
should triumph over him, should sub-  and he addresses God as if He had
due him, should treat him with the  thus been insensible to the dangers
utmost indignity and scorn.  ~ And  which surrounded him. IF To the
lay mine honour in the dust. All the judgment that thou hast commanded.
tokens or marks of my honour or dis- To execute the judgment which thou




PSALM VII.                            59
of the rage of mine enemies; and   the people compass thee about:
awake tfor me to the judgment      for their sakes therefore return
that thou hast commanded.          thou on high.
7 So shall the congregation of     8 The LORD shall judge the
t Psa. xliv, 23; lxxiii. 20; Isa. li. 9.  people: judge me, O LORD, achast appointed or ordered. That is,  pass him, or that great numbers would
God had, in his law, commanded that  worship him as the result of his injustice should be done, and had pro-  terposition. This the psalmist urges
claimed himself a God of justice-re-  as a motive, or as a reason why God
quiring that right should be done  should interpose, that in this way the
on the earth, and declaring him.   number of his worshippers would be
self in all cases the friend of right.  greatly increased. ~f For their sakes.
David now appeals to him, and calls  On their account; or to secure this
on him to manifest himself in that  result in regard to them.  ~ Return
character, as executing in this case  thou or high. The most probable
the justice which he required under  meaning of this is "ascend thy throne
the great principles of his administra-  of justice, or thy judgment-seat;"
tion. He had commanded justice to  spoken here either as a king ascendbe done in all cases. He had required  ing his elevated throne (compare Isa.
that the wicked should be punished.  vi. 1), or as ascending to heaven, the
He had ordered magistrates to execute  place where he dispensed justice. The
justice. In accordance with these  language is as if he had come down
great principles, David now calls on  from his throne-as if he had not
God to manifest himself as the friend  been engaged in dispensing justice;
of justice, and to show, in this case,  and David now calls on him to rethe same principles, and the same re-  ascend the throne, and to execute
gard to justice which he required in  righteous judgment among men. The
others. Itis an earnest petition that  effect of this, he says, would be to
he would vindicate his own principles  secure the confidence of his people,
of administration.                 and to increase the number of those
7. So shall the congregation of the  who would worship him. Of course,
people compass thee about. That is, this is not to be understood literally,
as the result of thy gracious interpo-  but in a manner appropriate to the
sition in defending the righteous, and  Divine majesty. It is language, in
in bringing just judgment on the   this respect, similar to that which is
wicked. The meaning is, that such  elsewhere used, when the psalmist
an act would inspire confidence in him  calls on God to awake, to arise, to lift
as a just and holy God, and that, as  up himself. See ver. 6. Such lanthe result, his people would gather  guage is easily understood; and lanround him to express their gratitude,  guage drawn from the common modes
and to render him praise. In other  of speaking among men must be used
words, every act of justice on the part  when we speak of God. The whole
of God-all hisinterpositionsto defend  idea in this passage is that God seemed
his people, and to maintain the prin.  to delay in the execution of his judgciples of righteousness and truth-  ment, and the psalmist entreats him
tend to inspire confidence in him, and  to hasten it.
to increase the number of his friends.  8. The LORD shalljudge the people.
The phrase " the congregation of the  Expressing his confident belief that
people," here, does not necessarily  God would interpose, and that his
refer to any " congregation," or as- judgment would not much longer be
sembly as such, then existing; but it  delayed. The proposition is a general
means that a great congregation-a  one-that God would see that justice
great multitude-would thus encom-  would be done to all people; and on




60                           PSALM   VII.
cording u to my righteousness,        9 Oh let the wickedness of the
and according to mine integrity     wicked come to an end; but esthat is in me.                      tablish the just: for the righteous
u Psa. xviii. 20.  v Rev. ii. 23.  God trieth the hearts v and reins.
this ground the psalmist pleads that  salvation of my soul, or that I claim
He would now interpose and defend   absolute perfection before him.
him from his enemies.  ~ Judge me,    9. Ohlet thewiickedness of the wicked
O LORD. That is, in my present cir-  come to an end. Of all the wicked;
cumstances. Interpose to do justice  -wickedness not in this particular
to my cause, and to vindicate me from  case only, but wickedness of all forms,
these false accusations. ~ According  and in all lands. The prayer here is
to my righteousness. In this particu-  a natural one; when a man becomes
lar case, for to that the proper laws  impressed with a sense of the evil of
of interpretation require us to confine  sin in one form, he wishes that the
this. He does not say that he wished  world may be delivered from it in all
his own righteousness to be made the  forms and altogether. ~ But estabasis of judgment in determining his  blish the just. The righteous. This
eternal welfare, or that he depended  stands in contrast with his desire in
on his own righteousness for salvation  regard to the wicked. He prays that
-for that is not the point inquestion;  the righteous may be confirmed in
but he felt that his was, in this case,  their integrity, and that their plans
a righteous cause; that he was not  may succeed. This prayer is as uniguilty of the charge alleged against  versal as the former, and is, in fact, a
him; that he was an injured, wronged,  prayer that the world may come under
and calumniated man; and he prayed  the dominion of the principles of truth
that God would vindicate him from   and holiness. ~. For the righteous
these charges, and defend him from  God trieth the hearts and reins. That
those who were unjustly persecut-   is, the hearts and reins of all men.
ing him. With all our sense of per-  He understands the character of all
sonal unworthiness in the matter of  men; he is intimately acquainted with
salvation, it is not improper, when  all their thoughts, and purposes, and
we are wronged, to pray that God    feelings. To searchor try "the heart
would interpose and vindicate us in  and the reins" is an expression frethat particular case, according to our  quently used in the Bible to denote
innocence  of the charges alleged   that God is intimately acquainted with
against us. ~ And according to mine  all the thoughts and feelings of men;
integrity that is in me. Heb., my per.  that is, that he thoroughlyunderstands
fection. That is, his perfection in  the character of all men. The word
this case; his entire freedom from  "heart" in the Scriptures is often
the charges brought against him; his  used to denote the seat of the thoughts;
absolute innocence in respect to the. and the word " reins" seems to be
points under consideration. A man   used to denote the most secret feelmay be conscious of perfect innocence  ings, purposes, and devices of the soul
in respect to a particular matter, and  -as if lodged deep in our nature, or
yet have a deep sense of his general  covered in the most hidden and conunworthiness, and of the fact that he  cealed portions of the man. The word
is a sinner against God. That I am  reins, with us, denotes the kidneys.
innocent of a particular act charged  In the Scriptures the word seems to
on me does not prove that I am guilt- be used, in a general sense, to denote
less altogether; that I should allege  the inward parts, as the seat of the
that, and insist on that, and pray to  affections and passions. The Hebrew
God to vindicate me in that, does not  word  T  l3i, kilyah, means the same
prove that I depend on that for the  as the word reins with us,-the kid.




PSALM VII.                             61
10 1 My defence w is of God,      heart.
which   saveth   the  upright in       11 2Godjudgeth the righteous,
1 buckler is upon.  w Ps. lxxxix. 18.     2 Or, is a righteousjudge.
neys, Exod. xxix. 13, 22; Job xvi. 13;  11. God judgeth  the  righteous.
Isa. xxxiv. 6; Deut. xxxii. 14. From  That is, he pronounces a just judgsome cause, the Hebrews seem    to  ment on their behalf; he vindicates
have regarded the reins as the seat of  their character. It is true, in a genethe affections and passions, though  ral sense, that Godjudges allaccording
perhaps only in the sense that they  to their character; but the particular
thus spoke of the inward parts, and  idea here is, that God will do justice
meant to denote the deepest purposes  to the righteous; he will interpose to
of the soul-as if utterly concealed  vindicate them, and he will treat them
from the eye. These deep thoughts   as they ought to be treated when
and feelings, so unknown to other   assailed by their enemies, and when
men, are all known intimately to God,  reproached and calumniated.  The
and thus the character of every man  original phrase here is susceptible of
is clearly understood by him, and he  two translations; either, God is a
can judge every man aright. The     righteous judge-or, God is judging,
phrase here used-of trying the hearts  that is judges, the righteous. The
und reins-is one that is often em-  sense is not materially varied, whichployed to describe the Omniscience of  ever translation is adopted. Our
God. Comp. Jer. xi. 20; xvii. 10; xx.  common version has probably ex,
12; Ps. xxvi. 2; cxxxix. 13; Rev. ii.  pressed the true idea; and there the
23. The particular idea here is, that  design of the writer is to contrast the
as God searches the hearts of all men,  manner in which God regards and
and understands the secret purposes  treats the righteous; with the manner
of the soul, he is able to judge    in which he regards and treats the
aright, and to determine correctly in  wicked. The one he judges, that is,
regard to their character, or to ad-  he does him justice; with the other
minister his government on the prin-  he is angry every day. ~T And God
ciples of exact justice. Such is the  is angry  with the wicked.  The
ground of the prayer in this case, that, phrase with the twicked is supplied by
God, who knew the character of all  our translators, but not improperly,
men, would confirm those who are    since the writer evidently intends to
truly righteous, and would bring the  speak of these in contrast with the
wickedness of the ungodly to an end.  righteous. The words God is angry
10. My defence is of God. The     must, of course, be understood in a
meaning here is, that God was lis   manner in accordance with the Diprotector, and that in his troubles he  vine nature; and we are not to supconfided in him. The original word  pose that precisely the same passions,
here, as in Ps. iii. 3; v. 12, is shield.  or the same feelings, are referred to
See Notes on those verses. ~[ Which  when this language is used of God
saveth the upright in heart. Whom   which is implied when it is used of
he that searches the heart (ver. 9)  men. It means that his nature, his
sees to be upright; or to be sincere,  laws, his government, his feelings, are
truthful, just. The writer says that  all arrayed against the wicked; that
it is a characteristic of God that he  he cannot regard the conduct of the
saves or protects all such; and, con-  wicked with favour; that he will
scious of his innocence of the charges  punish them. While his judgment
against himself, he here appeals to  in regard to the righteous must be in
him on that ground, and confides in  their favour, it must just as certainly
his protection because he sees that in  be against the wicked; while he will
this respect he was blameless.      vindicate the one, he will cut off and




62                          PSALM VIL
and God is angry with the wicked   whet his sword; he hath bent his
every day.                         bow, and made it ready.
12 x If he turn not, he    will             x Matt. iii. 10.
punish the other. Of the truth of this  12. If he turn not. If the wicked
in respect to the Divine character there  person does not repent. In the precan be no doubt. Indeed, we could  vious verse the psalmist had said that
not honour a God-as we could ho-   God is angry with the wicked every
nour no other being-who would deal  day; he here states what must be the
with the righteous and the wicked  consequence to the wicked if they
alike, or who would have no -respect  perlevere in the course which they
to character in the treatment of   are pursuing; that is, if they do not
others, and in his feelings towards  repent. God, he says, cannot be inthem. I~ Every day. Continually;   different to the course which they
constantly; always. This is designed  pursue, but he is preparing for them
to quality the previous expression.  the instruments of punishment, and
It is not excitement. It is not tem-  he will certainly bring destruction
porary passion, such as we see in men.  upon them. It is implied here that
It is not sudden emotion, soon to be  if they would repent and turn they
succeeded by a different feeling when  would avoid this, and would be
the passion passes off. It is the steady  saved:-a doctrine'which is everyand uniform attribute of his unchang-  where stated in the Scriptures. ~ He
ing nature to be always opposed to  will whet his sword. He will sharpen
the wicked,-to all forms of sin; and  his sword preparatory to inflicting
in him, in this respect, there will be  punishment. That is, God will do
no change. The wicked will find him  this. Some, however, have supposed
no more favourable to their character  that this refers to the wicked person
and course of life to-morrow than he  -the enemy of David-meaning that
is to-day; no more beyond the grave,  if he did not turn; if he was not
than this side the tomb. What he is  arrested; if he was suffered to go on
to-day he will be to-morrow and every  as he intended, he would whet his
day. Time will make no change in   sword, and bend his bow, etc.; that
this respect, and the wicked can have  is, that he would go on to execute his
no hope on the ground that the feel-  purposes against the righteous. See
ing of God towards sin and the sinner  Rosenmiiller in loc. But the most
(as such) will ever be in any way dif- natural construction is to refer it to
ferent from what it is at the present  God, as meaning that if the sinner
moment. This is a fearful truth in  did not repent, He would inflict on
regard to the sinner; and both aspects  him deserved punishment. The sword
of the truth here stated should make  is an instrument of punishment
the sinner tremble;-(a) that God is (comp. Rom. xiii. 4); and to whet or
angry with him -that all His cha- sharpen it, is merely a phrase denoting
racter, and all the principles of His  that he would prepare to execute
government and law, are and must be  punishment.  See Deut. xxxii. 41.
arrayed against him; and (b) that in  ~ He hath bent his bow. The bow,
this respect there is to be no change;  like the sword, was used in battle as
that if he continues to be wicked, as  a means of destroying an enemy. It
he is now, he will every day and al- is here used of God, who is repre.
ways-this side the grave and beyond  sented as going forth to destroy or
-find all the attributes of God en-  punish his foes.  The language is
gaged against him, and pledged to  derived from  the customs of war.
punish him. God has no attribute   Comp. Ex. xv. 3; Isa. lxiii. 1-4.
that can take part with sin or the  The Hebrew here is, "his bow he has
sinner.                            trodden," alluding to the ancient mode




PSALM   VII.                           63
13 He hath also prepared for        14 Behold, he travaileth with
him the instruments of death; he iniquity, and hath conceived misordaineth his arrows Y against the  chief, andbroughtforth falsehood.
persecutors.                          15 1 He made a pit, and digged
y Deut. xxxii. 23; Psa. xlv. 5.         1 hath digged apit.
of bending the large and heavy bows  perly to be connected with arrows;
used in war, by treading on them in  and the sense is, as rendered by
order to bend them. ~ And made it   Gesenius, " he maketh his arrows
ready. Made it ready to shoot the flaming;" that is, burning-alluding
arrow. That is, He is ready to execute  to the, ancient custom  of shooting
punishment on the. wicked; or, all ignited darts or arrows into besieged
the preparations are made for it.   towns or camps, for the purpose of
13. He hath also preparedfor him.  setting them on fire, as well as for the
The instruments of punishment are   purpose of inflicting greater personal
already prepared, and God can use   injury.  The sense is, that God had
them when he pleases. They are not  prepared the means of certain deto be made ready, and, therefore, there  struction for the wicked. The referis no necessity for delay when he shall  ence here is not necessarily to persehave occasion to use them. The idea  cutors, but what is said here pertains
is, that arrangements are made for  to all the wicked unless they repent.
the destruction of the wicked, and    14. Behold, he travaileth will inthat the destruction must come upon  iquity. The wicked man does. The
them. The world is full of these    allusion here is to the pains and throes
arrangements, and it is impossible that  of child-birth; and the idea is, that
the sinner should escape. ~ The in-  the wicked man labours or struggles,
struments of death. The means of    even with great pain, to accomplish
putting them  to death; that is, of  his purposes of iniquity. All his
punishing  them.   The   particular  efforts, purposes, plans, are for the
means referred to here are arrows, as  promotion of evil. ~ And hath conbeing what God has prepared for the  ceived mischief.  That is, he hath
wicked.   Death here is designed    formed a scheme of mischief. The
simply to denote punishment, as death  allusion here is common when speakwould be inflicted by arrows.  [ H-e  ing of forming a plan of evil. ~ And
ordaineth his arrows against the per-  brought forth falsehood. The birth
secutors. Or rather, as the Hebrew  is falsehood; that is, self-deception,
is, " He makes his arrows for burn-  or disappointment. It does not mean
ing," that is, " for burning arrows."  that falsehood was his aim or purHorsley renders it, " He putteth his  pose, or that he had merely accomarrows in action against those who  plished a lie; but the idea is, that
are ready for burning."  Prof. Alex-  after all his efforts and pains, afterhavander, "His arrows to (be) burning he  ing formed his scheme, and laboured
will make."  De Wette, "His arrows  hard (as if in the pangs of childhe makes burning."    Lat. Vulgate  birth) tobring it forth, it was aborand Sept., " His arrows he has made  tive. He would be disappointed, and
for the burning:"-that is, proba-  would fail at last. This idea is exbly for those who are burning with  pressed more distinctly in the followrage; for persecutors. This seems to  ing verse, and the design of the whole
have been the idea of our translators. is to say that any plan or purpose of
The Hebrew word — pi,     dalak-    wickedness must be in the end a
-means to burn, to flame; and hence,  failure, since God is a righteous Judge,
also, to burn with love, with anxiety,  and will vindicate his own cause.
or with zeal or wrath-as persecutors  15. He made a pit. The allusion
do. But here the word seems pro-    here is undoubtedly to a method of




64                          PSALM VII.
it, and is z fallen into the ditch lent dealing shall come down upwhich he made.                     on his own pate.
16 His mischief shall return       17 I will praise the LORD acupon his own head, and his vio-    cording to his righteousness; and
z Esth. ix. 25; Ecc. x. 8.
hunting wild beasts which was corn-  of his own web, and may move safely
mon in ancient times. It consists in  over it in every direction; but man
digging a pit-fall; and covering it  was made to accomplish his purposes
over with brush and grass so as to  in an open and upright way, not by
deceive the animals, and then enclos-  fraud and deceit; hence, when he
ing them and driving them into it.  undertakes a tortuous and crooked
See Notes on Isa. xxiv. 17. ~ And  course-a plan of secret and schemdigged it. And hollowed it out so  ing policy-in order to ruin others, it
as to be large enough to contain his  often becomes unmanageable by his
prey, and so deep that he could not  own skill, or is suddenly sprung upon
escape if he fell into it. The idea is,  himself. No one can overvalue a
that the enemy here referred to had  straightforward course in its influence
laid a secret and artful plan to de-  on our ultimate happiness; no one
stroy others. He meant that they   can overestimate the guilt and danger
should not be aware of his plan until  of a crooked and secret policy in dethe mischief came suddenly upon    vising plans of evil.
them. He was preparing to ruin       16. His mischief. The mischief
them, and supposed that he was cer-  which he had designed for others.
tain of his prey. ~ And is fallen into  ~ Shall return upon his own head.
the ditch which he made. Into the  Shall come upon himself. The blow
pit-fall which he had constructed for  which he aimed at others shall recoil
others; as if a man who had made a  on himself. This is but stating in
pit-fall for wild beasts had himself  another form the sentiment which
fallen into it, and could not extricate  had been expressed in the two prehimself. That is, he had been snared  vious verses. The language here used
in his own devices; his cunning had  has something of a proverbial cast,
recoiled on himself, and instead of  and perhaps was common in the time
bringing ruin on others he had only  of the writer to express this idea.
managed to bring it on himself. See  ~ And his violent dealing. Which he
this sentiment illustrated in the Notes  shows to others. The word rendered
on Job v. 13. A remarkable instance  violent dealing means violence, inof the kind may be found in Esther justice, oppression, wrong. ~ Shall
(chap. v.-vii.), in the case of Haman.  come down upon his own pate. The
Indeed, such things are not uncom-  word here rendered pate means promon in the world, where the cunning  perly vertex, top, or crown-as of the
and the crafty are involved in the  head.  The idea is that it would
consequences of their own plans, and  come upon himself. He would be
are taken in meshes from which they  treated as he had designed to treat
cannot free themselves. A straightfor-  others. The sentiment here expressed
ward course is easy, and men are safe  is found also in Ps. ix. 15; xxxv. 8;
in it; but it requires more skill than  xxxvii. 15. Comp. Eurip. Med. 409,
most men are endowed with to manage  and Lucretius v. 1151.
a crooked and crafty policy safely, or  17. I will praise the LORD accordso as to be safe themselves in pursuing  ing to his righteousness. That is, parsuch a course. A spider will weave a  ticularly as manifested in the treatweb for flies with no danger to him-  ment of the righteous and the wicked,
self, for he is made for that, and acts  protecting the one, and bringing
as if he understood all the intricacies  deserved punishment upon the other.




PSALM    VIII.                           65
will sing praise to the name of      the LORD most high.
The purpose of the psalm is to show  common among the Gittites (from.,
this. In the course of the psalm the  Gittites or an inhabitnt of Gath. See
author had declared his full convic-  2 Sam. vi. 10, 11; xv. 18), auong whom
tion that this was the character of  David for some time resided; or as being
God, and now, in view of this, he says  derived from 13, Gath-a wine-press,
that he will render to him the praise  as denoting an instrument that was
and glory which such a character de-  used by those accustomed to tread the
serves. He will acknowledge him by   wine-vat, and intended to accompany the
public acts of praise as such a God;  songs of the vintage. The former is
and will at all times ascribe these at-  the more probable derivation, as it is
tributes to him.   ~ And will sing   known that David dwelt for some time
tributes to him. ~   And will sing
praise to the name of the LORD. To    among that people, and it is not at all
improbable that an instrument of music
the name of JEHOVAH; that is, to     in use among them should have become
Jehovah himself, the name being often  common among the Hebrews. Nothing
used to designate a person, or that  is known, however, as to whether it was
by which he is known; and also, in   a stringed instrument or a wind instrumany cases, as in this, being signifi-  ment. Compare, however, Ugolin, Thes.
cant, or designating the essential na-Sac. Ant. xxxii 487.  All that can be
ture of hin to whom it is applied.  ascertained, with any degree of probaMtosr t o *him to whome i  apl pied  bility about this instrument, is, that as
~ M~ost high. Exalted above all other  each of the psalms to which this title is
beings; exalted  above all worlds.   prefixed is of a cheerful or joyous nature,
The purpose here declared of praising  it would seem that this instrument was
God may refer either to the act which  adapted to music of this kind, rather
he was then performing in the com-   than to that which was pensive or serious.
position of the psalm, or it may be a  This idea also would agree well with the
purpose in respect to the future, de-  supposition that it denotes an instrument
that was emplloyed by those connected
daring his intention to be to retain  that  as employed by those connected
with the vintage. Comp. Isa. xvi. 10.
in future life the memory of those   w   3. Occasion on which the psalm was
characteristics of' the Divine nature  composed.-Of this nothing is specified in
now disclosed to him, and to celebrate  the psalm itself, and it is impossible now
them in all time to come. The great  to ascertain it. Aben Ezra, and some
truth taught is, that God is to be   others, have supposed that it was written
adored for what he is, and that his  when David brought up the ark to the
holy character, manifested alike in  house of Obed-edom   the Gittite, as
mentioned in 1 Chron. xiii. 12-14. But
the treatment of the righteous and   there is nothing in the psalm adapted
the wicked, lays the foundation for  to such an occasion. Riidinger supposes
exalted praise.                      that it was composed in the joy of taking
possession of Mount Zion. Others have
PSALM VIII.               supposed that it was on occasion of the
victory of David over Goliath of Gath;
~ 1. The author of the psalm.-This is  but there is nothing in it adapted to the
another psalm purporting to have been  celebration of such a victory.
written by David, and there is nothing  If we may judge from the psalm itself,
in it that leads us to think otherwise.  it would seem probable that it was com~ 2. The title to the psalm.-The   posed by night in the contemplation of
psalm is addressed "To the chief Musi-  the starryheavens-naturallysuggesting,
cian upon Gittith."  In regard to the  in view of the vastness and beauty of the
meaning of the phrase " chief Musician,"  celestial luminaries, the littleness of man.
see Notes on the introduction to Ps. iv.  This also filled the mind of the psalmist
The word Gittith-1`n1  -occurs but in  with wonder that the God who marshals
all these hosts should condescend to retwo other places, also in the titles to all these hosts should condescend torethe psalms, Ps. lxxxi. 1; lxxxiv. 1.  gard the condition and wants of a being
It is supposed to refer to a musicalso eeble and frail as man, and should
instrument so called, either as bein have exalted him as he has done over
instrument so called, eihe: bin




66                            PSALM    VIII.
PSALM      VIII.             lent b is thy name in all the earth!
To the chief Musician upon a Gittith.  who hast set thy glory above the
A Psalm of David.          heavens.
0   LORD, our Lord, how       excel-              b Psa. cxlviii. 13
a Psa. lxxxi. and Ixxxiv. title.
his works. That it was composed or     in whom alone the original design will
suggested in the night seems probable,  be fully carried out.
from ver. 3, where the psalmist repre-    4. Contentsofthepsaln.-The  psalm
sents himself as surveying or " consider-  embraces the following points:ing" the "heavens, the work" of the      I. An admiring recognition of the exDivine "fingers,"  and as making the   cellence of the name of God (that is, of
"moon and the stars" the subject of    God himself);-of that excellence as mahis contemplation, but not mentioning  nifested in all the earth, ver. 1. The exthe sun. In such contemplations, when  cellency referred to, as the subsequent
looking on the vastness and grandeur,  part of the psalm shows, is in his great
the beauty and order, of the heavenly  condescension, and in his conferring such
hosts, it was not unnatural for the    honour on man-a being so feeble as cornwriter to think of his own comparative  pared with himself, and so unworthy as
littleness, and then  the comparative  compared with the glory of the heavens.
littleness of man everywhere. No time    II. The immediate occasion of this
is more favourable for suggesting such  reflection, or the cause which suggested it,
thoughts than the still night, when the  ver. 2. This seems to have been some
stars are shining clearly in the heavens,  remarkable manifestation to one who
and when the moon is moving on in the  was feeble and helpless, as if God had
silent majesty of its course. It would  ordained strength out of the mouth of
seem also, fiom ver. 2, to be probable  babes and sucklings. It is not improbathat the immediate occasion of this ex-  ble, as remarked above, that in this the
pression of admiration of the name and  psalmist refers to himself as having been,
character of God was some act of con-  though conscious of weakness and helpdescension on his part in which he had  lessness, the means of overcoming the
bestowed signal favour on the writer-as  enemies of God, as if God had ordained
if he had ordained strength out of the  strength through him, or had endowed
mouth of babes and sucklings-from      him with strength not his own.
even the most feeble and helpless.       III. The psalmist is led into admiraPerhaps it was in view of some favour  tion of the condescension of God in
bestowed on David himself; and his soul  bestowing such dignity and honour on
is overwhelmed with a sense of the     man, vers. 3-8. This admiration is
condescension of God in noticing one  founded on two things:so weak and feeble and helpless as he    (1) That the God who had made
was.   From the contemplation of this,  the heavens, the moon and the stars,
the thought is naturally turned to the  should condescend to notice man or
honour which God had everywhere be-    creatures so insignificant and unworthy
stowed upon man.                       of notice, vers. 3, 4.
The psalm, though one part of it is    (2) The actual honour conferred on
applied by the apostle Paul to Christ  man, in the rank which God had given
(Heb. ii. 6, 7), does not appear originally  him in the dominion over his works here
to have had any designed reference to  below; and in the wide extent of that
the Messiah, though the apostle shows  dominion over the beasts of the field, the
that its language had a complete fulfil-  fowls of the air, and the inhabitants of
ment in him, and in him alone. See     the seas, vers. 5-8.
Notes on that passage. The psalm is      IV. The psalm   concludes with   a
complete in itself, as applicable to man  repetition of the sentiment in the first
as he was originally created, and ac-  verse-the reflection on the excellency of
cordin, to the purposes of his creation;  the Divine name and majesty, ver. 9.
though it is true that the original design                  JH. It is
will be carried out and completed only  a address to Go    y his chosen and
in the dominion which will be granted to
zdoS ~wni^ ^^an address to God by h.s chosen and
the Messiah, who, as a man, has illus- peculiar title, Ex. ii. 14. Compare
trated in the highest manner the original  Notes on Isa. i. 2. T' Our Lord.
purpose of the creation of the raoe, and  The word here used —slN, AdonaiT -1




PSALM VIII.                           67
2 Out of the mouth of c babes    and sucklings hast thou 1 ordainc Matt. xi. 25; xxi. 16; 1 Cor. i. 27.       1 founded.
means properly master, lord, ruler,  above all worlds. On the grammatiowner, and is such a title as is   cal construction of this word-wrqr
given to an owner of land or of
given to an owner of land or ofis  -see an article by Prof. Stuart, in
slaves, to kings, or to rulers, and is the Bibliotheca Sacra, vol. ix. pp.
- A >..   * the Bibliotheca Sacra, vol. ix. pp.
applied to God as being the ruler or  7377. Prof. Stuart supposes that
governor of the universe. The mean-                 formed from 
ing here is, that the psalmist acknow-.                            T
ledged JEHOVAH to be the rightful  nathan-to give, as is the common
ruler, king, or master of himself and  explanation, but from ib, tanahof all others. He comes before him  to give presents, to distribute gifts,
with the feeling that Jehovah is the  Hos. viii. 9, 10, and that it should be
universal ruler-the king and pro-  rendered, Thou who diffusest abroad
prietor of all things.  T Boov excel- thyglory over the heavens.
lent is thy name. How excellent or   2. Out of the moth. This passage
exalted art thou-the name being    is quoted by the Saviour in Matt. xxi.
often used to denote the person. The  16, to vindicate the conduct of the
idea is, " How glorious art thou in thy  children in the temple crying, "Homanifested excellence or character."  salna to the Son of David," against
~ In all the earth. In all parts of the  the objections of the Pharisees and
world. That is, the manifestation of  Scribes, and is perhaps alluded to by
his perfect character was not confined  him in Matt. xi. 25. It is not affirmed,
to any one country, but was seen in  however, in either place, that it had
all lands, and among all people. In  an original reference to the times of
every place his true character was  the Messiah, or that it was meant, as
made known through his works; in   used by the psalmist,, to denote that
every land there were evidences of children would be employed in the
his wisdom, his greatness, his good- praise of God. The language suffiness, his condescension. ~ Who hast iently expressed the idea which the
set thy glory above the heavens. The  Saviour meant to convey; and the
word here used, and rendered " hast principle or great truth involved in
set," is in the imperative mood-   the psalm was applicable to the use
J, tenah-give; and it should pro-  which he made of it. The language
bably have been so rendered here,  would, perhaps, most naturally denote
"which thy glory give thou;" that  that infant children would give utteris, "which glory of thine, or implied  ance to the praises of God, as the
in thy name, grive oor place above the  word mouth is used; but still it is not
heavens." In other words, let it be  quite certain that the psalmist meant
exalted in the highest degree, and to  to convey that idea. It is probable,
the highest place, even above the  as we shall see, that he meant to say,
heavens on which he was gazing, and God had conferred great honour on
men-men so humble and weak that
which were in themselves so grand,men-m        so humble and weak that
ver. 3.  It expresses the wish or  they might be compared to infantsprayer of the writer that the name or  by making them  the means of overpraise of God, so manifest in the  throwing his enemies, thus showing
earth, might be exalted in the highest the greatness of the Divine condescenpossible degree-b   moe  elevated  sion     olal-.  The word hopere used
than the moon and the stars-ex-       ^     olail-means properly a
alted and adored in all worlds. In  boy or child, and is usually connected
His name there was such intrinsic  with the word rendered sucklings,
grandeur that hedesired that it might  Jer. xliv. 7; Lam. ii. 11.  It is apbe regarded as the highest object in  plied to a boy playing in the streets,
the universe, and might blaze forth  Jer. vi. 11; ix. 21; asking for bread,




68                          PSALM VIII.
ed  strength, because of thine      the enemy d and the avenger.
enemies; that thou mightest still              d Psa. xliv. 16.
Lam. iv. 4; carried away captive,   accomplish something in regard to
Lam. i. 5; borne in the arms, Lam. ii. them, viz., in "stilling" them, as is
20; and once to an unborn infant, immediately specified. The idea is,
Job iii. 16.  It refers here to a child,  that there were those who rose up
or to one who is like a child; and the  against God, and opposed his governidea is that those to whom it is ap-  ment and plans, and that God, in
plied were naturally unable to accom-  overcoming them, instead of putting
plish what was done by them, and    forth his own power directly, had conthat God had honoured them, and     descended to employ those who were
had shown his own condescension, by  weak and feeble like little children.
making them the instruments of doing  Who these enemies were is not speciwhat they had done. ~ And suck-     fled, but it is most natural to suppose
lings.  The word here used-p-,  that the reference is to some of the
yonaik-means a suckling, or a suck-  foes of the author of the psalm, who
ing child, a babe, Deut. xxxii. 25. It  had been subdued by the prowess of
may be used literally, or employed to  his arm,-by strength imparted to
denote one who, in respect to strength,  him, though in himself feeble as an
may be compared with a babe. The    infant. 1 That thou mightest still.
latter is probably the use made of it  Mightest cause to rest, or to cease.
here. ~ Hast thou ordained strength.  The original word —rA2, ShabathThe word rendered ordained —r,      from which our word Sabbath is deyasad - means to found, to lay the  rived, means to rest: to lie by; to sit
foundation of, as of a building, Ezra  down; to sit still; and in Hiphil, to
iii. 12; Isa. liv. 11. Then it means  cause to rest, or to cause to desist;
to establish, appoint, ordain, consti- to put an end to, Ezek. xxxiv. 10;
tute, etc. The meaning here is, that  Josh. xxii. 25; Psa. xlvi. 9; Prov.
in what is referred to, there was, as it  xviii. 18. Here it means to bring to
were, some basis or foundation for  an end the purposes of the enemy
what is called " strength;" i.e., that  and the avenger; or, to cause him to
what is here meant by "strength"    desist from his designs. ~ The enemy.
rested on that as a foundation-to   The enemy of the writer, regarded also
wit, on what was done by babes and  as the enemy of God.    ~ A.nd the
sucklings. The word strength is ren-  avenger. One who was endeavouring
dered by the Septuagint praise-     to take revenge, or who was acting
aivov-and this is followed in the   as if determined to avenge some
quotation in Matt. xxi. 16. The same  imaginary or real wrong. This, too,
rendering is adopted in the Latin   may refer either to some one who was
Vulgate and in the Syriac.    The   seeking to revenge himself on the
Hebrew   word -   ), oz - properly  author of the psalm, or who, with the
spirit of revenge, stood up against
means strength, might; and the idea  spirit of revenge, stood up agains
here would seem   to be, that even  God, and had set himself against him.
from babes and sucklings-from those   In regard to the meaning of this
who were in themselves so feeble-   verse, which I apprehend is the key
God had taken occasion to accomplish  to the whole psalm, and which cona work requiring greatpower-to wit,tains the original germ of the psalm,
in "stilling the  enemy and the     or the thought which suggested the
avenger;" that is, he had made those  train of reflection in it, the following
who were so feeble the instruments  remarks may be made:-(a) There is
of accomplishing so great a work.   no evidence that it was designed to
~ Because of thine enemies.    In re-refer originally to infants, or to chilspect to thine enemies, or in order to  ren of any age, as statin  anything




PSALM VIII.                           69
which they would do in contributing  not improbably, some enemy of the
to the praise of God, or as discomfit-  author of the psalm; but who it was is
ing sceptics and cavillers by "their  not mentioned. David was often, howinstinctive recognition of God's being  ever, in the course of his life, in such
and glory," as is supposed by Calvin,  circumstances as are here supposed.
De Wette, Prof.Alexander, and others. Might it not refer to Goliath of Gath
What is said here to be done by    -a mighty giant, and a formidable
"babes and sucklings" has reference  enemy of the people of God, overcome
to some mighty enemy that had beenby David, quite a stripling-a child?
overcome, not to anything which had  Would not the language of the psalm
been effected by the influence of the  agree with that? Was it not true
recognition of God by little children. that he was an "enemy" and an
It may be doubted, also, whether there  " avenger," or one seeking revenge?
is any such "instinctive admiration  and was it not true that God had,
of his works, even by the youngest  from one who was a mere child, " orchildren," as would be "a strong de-  dained strength" to subdue him?
fence against those who would ques-  (d) God had, then, condescended to
tion the being and glory" of God, as  honour one who was in himself weak
is supposed by Prof. Alexander and  and feeble as a child-who had no
others; and, at all events, that is not  power of himself to accomplish what
the manifest thought in the passage. had been done. (e) This was great
(b) Nor does it refer merely to praise  condescension on the part of God;
as proceeding from children, as being  and especially was it to be so regarded
that by which the effect referred to  when the eye looked out —as the auis accomplished. It is true that this  thor of the psalm appears to have
idea is in the translation by the LXX.,  done at the time of its compositionand true that it is so quoted in Matt.  on the starry heavens, and contemxxi. 16, and true, also, that, as quoted  plated their greatness and grandeur.
by the Saviour, and as originally ap-  What astonishing condescensionwas it
plied, it was adapted to the end which  that he who marshalled all those hosts
the Saviour had in view-to silence  should bestow such honour on man!
the chief priests and Scribes, who ob-  (f) It was not, therefore, unnatural
jected to the praises and hosannas of to reflect on the greatness of the honthe children in the temple; for the  our which God had actually bestowed
psalm, on any interpretation, origi-  on man, and the dignity to which God
nally meant that God would accom-  had exalted him; and the psalmist is
plish good effects by those who were  thus, from a particular act of his confeeble and weak as children, and this  descension, led into the beautiful train
principle was applicable to the praises  of reflections on the exalted dominion
of the children in the temple. But  of man with which the psalm conit does not appear that It originally  eludes. Thus understood, the psalm
referred to praise, either of children  has no original reference to the Mesor others. It was to some manifested  siah, but still it contains the principle
strength or prowess, by which some  on which the apostle reasons in Heb.
enemy, or some one who was seeking  ii.; for the dignity of man is most
revenge, was overcome by the instru-  seen in the Redeemer, and the actual
mentality of those who might be    conferring of all the dignity and
compared with children on account  honour referred to in the psalm-the
of their feebleness. From this the  actual and entire subjugation of the
psalmist takes occasion to make his  earth to man-will be found only in
Deflections on the exalted honour con- the universal dominion conceded to
ferred in general on a creature so  Him. At the same time, however,
weak and feeble as man, especially in  there is a foundation for all that the
the wide dominion granted him over  psalmist says in respect to the honour
the inferior creation. (c) This was, originally conferred on man, and in




70                         PSALM VIII.
3 When I consider thyheavens,      4 e What is man, that thou art
the work of thy fingers; the moon  mindful of him? and the son of
and the stars, which thou hast     man, that thou visitest him?
ordained;                                e Psa. cxliv. 3; Heb. ii. 6-9.
his actual dominion over the inferior  such a dominion over the world has
creation.                          been given him. See these thoughts
3. When I consider thy heavens.  more fully expanded in the Notes on
When I contemplate or look upon.   Heb. ii. 6. ~ That thou art mindful of
They are called his heavens because  him. That thou dost remember him;
he made them-because he is the pro-  that is, think of him, attend to him,
prietor of them-perhaps because they  -that he does not pass away wholly
are his abode. ~ The work of thy   from thy thoughts. Why should a
fingers. Which thy fingers have made.  God who is so vast and glorious, and
The fingers are the instruments by  who has all the starry worlds, so beauwhich we construct a piece of work-  tiful and grand, to claim his attention
perhaps indicating skill rather than  -why should he turn his thoughts
strength; and hence so used in respect  on man? And especially why should
to God, as it is by his skill that the  he honour him as he has done by givheavens have been made. ~ The noon  ing him dominion over the works of
and the stars. Showing, as remarked  his hands?  ~ And the son of man.
above, that probably this psalm was  Anydescendantofman-anyoneofthe
composed at night, or that the train  race. What was man, as he was origiof thought was suggested by the con-  nally made, that such exalted honour
templation of the starry worlds. It  should have been conferred on him;
is not improbable that the thoughts  and what has any one of his descendoccurred to the psalmist when medi.  ants become, in virtue of his native
tating on the signal honour which  faculties or acquired endowments, that
God had conferred on him, a feeble  he should be thus honoured?  The
man (Notes on ver. 2), and when' his  design is the same as in the former
thoughts were at the same time di- part cf the verse, to express the idea
rected to the goodness of God as the  that there was nothing in man, conheavens were contemplated in their  sidered in any respect, that entitled
silent grandeur. ~ Which thou hast  him to this exalted honour. Nothing
ordained. Prepared, fitted up, consti- that man has done since the time
tuted, appointed. He had fixed them  when the question was asked by the
in their appropriate spheres, and they  psalmist has contributed to diminish
now silently showed forth his glory.  the force of the inquiry. ~ That
4. What is man. What claim has   thou visitest him. As thou dost; that
one so weak, and frail, and short-lived,  is, with the attention and care which
to be remembered by thee? What    thou dost bestow upon him; not foris there in man that entitles him  getting him; not leaving him; not
to so much notice?  Why has God    passing him by. The word here used
conferred on him so signal honour?  —'T?, pakad —would properly exWhy has he placed him    over the  press a visitation for any purposeworks of his hands?  Why has he   for inspection; for mercy; for friendmade so many arrangements for      ship; for judgment, etc. Here it rehis comfort?  Why has he done so   fers to the attention bestowed by God
much to save him?   He is so in-   on man in conferring on him such
significant, his life is so much like a  marks of favour and honour as he had
vapour, he so soon disappears, he is so  done-such attention that he never
sinful and polluted, that the question  seemed to forget him, but was conmay well be asked, why such honour  stantly coming to him with some new
has been conferred on him, and why  proof of favour. What God has done




PSALM VI1I.                           71
5 For thou hast made him     a     6 Thou madest him     to have
little lower than the angels, and  dominion over the works of thy
hast crowned him with glory and    hands: thou f hast put all things
honour.                            under his feet:
f 1 Cor. xv. 07.
for man since the psalmist wrote this,  Ling. Heb., p. 95) maintains that
has done nothing to weaken the force  the word never has this signification.
of this inquiry.                   The authority, however, of the Chal5. For thou hast made him. Thou  dee, the Septuagint, the Syriac, and
hast made man as such; that is, he  the author of the Epistle to the Hewas such in the original design of brews, would seem sufficient to show
his creation, in the rank given him, that that meaning may be attached
and in the dominion conceded to him.  to the word here with propriety, and
The object here is to show the honour  that somehow that idea was naturally
conferred on man, or to show how   suggested in the passage itself. Still,
God has regarded and honoured him;  if it were not for these versions, the
and the thought is, that in his origi-  most natural interpretation would be
nal creation, though so insignificant  that which takes the word in its usual
as compared with the vast worlds   sense, as referring to God, and as
over which God presides, he had given  meaning that, in respect to his dohim a rank but little inferior to that  minion over the earth, man had been
of the angels. See Notes on Heb.   placed in a condition comparatively
ii. 7.  i) A little lower. The He-  but little inferior to God himself; he
brew word used here —ID, hhasar,   had made him almost equal to himself.
means to want, to lack-and then,   ~ And hast crowned him with glory
to be in want, to be diminished.   and honour. With. exalted honour.
The meaning is, "Thou hast caused  See Notes on Heb. ii. 7.
him to want but little;" that is, he  6. Thou madest him to have domiwas but little inferior. ~ Than the  nion. Thou didst cause him to have,
angels. So this is rendered by the  or didst give him this dominion. It
Chaldee Paraphrase: by the Septua-  does not mean that God made or
gint; by the Latin Vulgate; by the  created him for that end, but thathe
Syriac and Arabic; and by the au-  had conceded to him that dominion,
thor of the Epistle to the Hebrews  thus conferring on him exalted ho(ch. ii. 7), who has literally quoted  nour. The allusion is to Gen. i. 26,
the fourth, fifth, and sixth verses  28. ~ Over the works of thy hands.
from the Septuagint. The Hebrew,   His works upon the earth, for the dohowever, is -nt3S..-than     God.  minion extends no further.  ~ Thou
So Gesenius renders it, "Thou hast  hast plt all things under his feet.
caused him to want but little of God;  Hast placed all things in subjection
that is, thou hast made him but little to him. Compare Psa. xlvii. 3; xci.
lower than God."  So De Wette, nur  13; Lam. iii. 34; Rom. xvi. 20;
wenig unter Gott. So Tholuck ren-  1 Cor. xv. 25. The language is taken
ders it, nur um wenig unter Gott. from the act of treading down eneThis is the more natural construction,  mies in battle; from putting the feet
and this would convey an idea con-  on the necks of captives, etc. The
formable to the course of thought in  idea is that of complete and entire
the psalm, though it has been usually  subjection. This dominion was origisupposed that the word here used-  nally given to man at his creation,
h    ~t9^,B Elohim -may be applied  and it still remains (though not so
to angels, or even men, as in Ps.  absolute and entire as this), for no.
lxxxii. 1; xcvii. 7; cxxxviii. 1; Ex.  thing s in itself more remarkable
xxi. 6; xxii. 8, 9. Gesenius (Thesau.  than  the dominion which man, by




72                         PSALM    VIII.
7 1All sheep and oxen, yea,      fish of the sea, and whatsoever
and the beasts of the field;       passeth through the paths of the
8 The fowl of the air, and the   seas.
1 Flocks and oxen, all of them.
nature so feeble, exercises over the in- power and skill of man. No animal
ferior creation. It is impossible to  has shown himself superior to this
account for this in any other way  power and skill.
than as it is accounted for in the   8. Thefowl of the air. Gen. i. 26,
Bible, by the supposition that it was  " Over the fowl of the air."  Gen. ix.
originally conceded to man by his  2, "Upon every fowl of the air."
Creator. On the question of the ap- This dominion is the more remarkable
plicability of this to Christ, see Notes  because the birds of the air seem to
on Heb. ii. 6-9.                   be beyond the reach of man; and yet,
7. All sheep and oxen. Flocks and  equally with the beasts of the field,
herds. Gen. i. 26, "over the cattle." they are subject to his control. Man
Nothing is more manifest than the  captures and destroys them; he precontrol which man exercises over   vents their multiplication and their
flocks and herds-making them sub-  ravages. Numerous as they are, and
servient to his use, and obedient to  rapid as is their flight, and strong as
his will. ~ And the beasts of the  many of them are, they have never
field. Those not included in the   succeeded in making man subject
general phrase "sheep and oxen."   to them, or in disturbing the purThe   word  rendered field, itT, poses of man. See Notes on James
sadeh-or the poetic form, as here-  iii. 7. ~ And the fish of the sea.
-st —Sadai, means properly      a  Gen. i. 26, "Over the fish of the sea."
plain; a level tract of country; then,  en.ix. 2, "Upon all the fishes of the
a field, or a tilled farm, Gen. xxiii. sea."  This must be understood in a
17; xlvii. 20, 24; and then the fields, general sense, and this is perhaps still
the open country, as opposed to a  more remarkable than the dominion
city, a village, a camp, Gen. xxv. 27; over the beasts of the field and the
and hence in this place the expres- fowls of the air, for the fishes that
sion means the beasts that roam at  swim in the ocean seem to be placed
large-wild beasts, Gen. ii. 20; iii. 14. still farther from the control of man.
Here the allusion is to the power  Yet, so far as is necessary for his use
which man has of subduing the wild  and for safety, they are, in fact, put
beasts; of capturing them, and making  under the control of man, and he
them subservient to his purposes; of makes them minister to his profit.
preventing their increase and their  Not a little of that which contributes
depredations; and of taming them so to the support, the comfort, and the
that they shall obey his will, and be- luxury of man, comes from the ocean.
come his servants. Nothing is more  From the mighty whale to the shellremarkable than this, and nothing  fish that furnished the Tyrian dye, or
furnishes a better illustration of Scrip-  to that which furnishes the beautiful
ture than the conformity of this with  pearl, man has shown his power to
the declaration (Gen. ix. 2), "And  make the dwellers in the deep subthe fear of you, and the dread of you, servient to his will. ~ And whatsoshall be upon every beast of the earth, ever passeth through the paths of the
and upon every fowl of the air," etc. seas. Everything, in general, that
Comp. Notes on James iii. 7. It is passes through the paths of the sea,
to be remembered that no small num- as if the ocean was formed withpaths
ber of what are now domestic animals or highways for them to pass over.
were originally wild, and that they  Some have referred this to man, as
have been subdued and tamed by the  passing over the sea and subduing its




PSALM    IX.                             73
9 0 LORD, our Lord, how excel-      lent is thy name in all the earth!
inhabitants; some, to thefishes before  and that it was composed on his death.
spoken of; but the most natural con-  Others, as Riidinger, suppose that it is a
struction is that which is adopted in  psalm of thanksgiving on occasion of the
our received version, as referring to  victory over Absalom, and the suppression
everything which moves in the waters.  of his rebellion by his death: a harsh
everything which moves in the waters.  and   atural  supposition, as if ny
The idea is that man has a wide       father, in any circumstances, could comand universal dominion-a dominion     pose a psalm of praise on occasion of the
so wide as to excite amazement, won-  death of a son. Moeller supposes that it
der, and gratitude, that it has been  was composed on occasion of a victory
conceded to one so feeble as he is.   over the Philistines by David; Ferrand,
-9. O LORD, our Lord, how excel-    who unites this psalm with the following,
lent, etc. Repeating the sentiment    s   osethat the whole refers to the
times of the captivity in Babylon, and
with which the psalm opens, as now    is a triumphal song of the peoBle over
filly illustrated, or as its propriety is  their enemies; and Venema, who also
now seen. The intermediate thoughts   thinks that these two psalms should be
are simply an illustration of this;   united, supposes that Ps. ix. 1-18 reand now we see what occupied the      fers to David, and to his deliverance from
attention of the psalmist when, in    all his enemies, and the remainder to the
ver, 1, he gave utterance to what     times of the Maccabees, and the deliverseems there to be a somewhat abrupt   ae from the persecutions under Ansentiment. We now, at the close of    tiochus Epiphanes.   Bishop  Horsley
sentiment. ~We now, at the close of   styles the psalm t" Thanksgiving for the
the psalm, see clearly its beauty and  extirpation of the Atheistical faction,
truthfulness.                         promised in Psalm x," and supposes that
PSALM IX.                 the order should be reversed, and that
the whole refers to some great deliverance
1. Author of thepsalm.-This psalm  -either the "overthrow of the Babyis ascribed to David, not only in the  lonian empire by Cyrus, or the defeat of
title, but in all the versions, and there is  Haman's plot."  The Jewish writers,
no reason to doubt the correctness of this.  Jarchi and Aben Ezra, suppose that it
It would not be difficult to show from its  was composed on occasion of the defeat
contents that the sentiments and style of  and death of some foreign prince. From
composition are such as accord with the  this variety of views, none of which seem
other compositions of David.         to rest on certain historical grounds, it
~ 2. Occasion on which the psalm was  appears probable that the exact occasion
composed.-On this point nothing is    on which the psalm was composed cannot
intimated expressly in the psalm, unless  now be ascertained in such a way as to
it be in the title, " To the chief Musician  leave no ground for doubt. The only
upon Muth-labben."   The meaning of   indications of the occasion on which it
this will be considered in another part  was written must be found, if at all, in
of the introduction to the psalm (? 4).  the psalm itself. In the psalm we find
It will be seen there that nothing is de-  the following things, which may, pertermined by that title in regard to the  haps, be all that is necessary to enable
origin of the psalm, or the time when it  us to understand it.
was composed.   Neither is there any    (a) It was composed in view of enemies
certain tradition which will determine  of the writer, or foes with whom he had
this, and most that has been written on  been engaged, ver. 3: "When mine
this point has been mere conjecture, or  enemies are turned back, they shall fall
has arisen out of some interpretation of  and perish at thy presence." Comp. vers.
the enigmatical title  " upon  Muth-  6, 13, 19, 20.
labben."  Some have supposed that the   (b) These were foreign enemies, or
word labben refers to some foreign king  those who are called heathen, that is,
or prince slain by David, and that the  belonging to idolatrous nations, ver. 5:
psalm  was composed on   his death.   "Thou   hast rebuked the heathen."
Others, following the Targum, or Chaldee  Comp. vers. 15, 19.
Paraphrase (see ~ 4), suppose that the  (c) They were desolating foes-invadperson referred to was Goliath of Gath,  ing foes-those who laid a land waste in
VOL. I.                                           E




74                              PSALM    IX.
their marches, ver. 6: "Thou hast de-  manner similar to the former, relates to
stroyed cities: their memorial is perished  the future, and to what the psalmist
with them."                            hoped still from  God, in view of the
(d) The writer had achieved a victory  character which He had evinced in his
over them, and for this he celebrated the  former troubles, vers. 13-20.
praises of God for his interposition, vers.  (1) The psalmist still needs help, vers.
1, 2, 10, 11, 15.   This victory thus  13, 14.  He still has trouble from them
achieved was such as to make him cer-  that hate him, and he calls upon God
tain of ultimate complete triumph.     still to interpose and lift him up from
(e) Yet he was still surrounded by   the gates of death, that he may praise
enemies, and he still asks God's merciful  him.
interposition in his behalf, ver. 13:     (2) He refers to the fact that the
"Have mercy upon me, O Lord; con-      heathen, who surrounded him as his foes,
sider my trouble which I suffer of them  had sunk down into the pit which they
that hate me, thou that liftest me up  had made for others; and that their foot
from the gates of death."  Comp. vers.  was taken in the net which they had
18-20.                                 hid: referring either to what had ocDavid was not unfrequently in his    curred in the past as the foundation of
life in circumstances such as are here  his present hope, or being so certain that
supposed, and it is not possible now to  this would be done that he could speak of
determine the exact occasion to which  it as if it were now actually accomplishthe psalm alludes.                     ed, ver. 15.
~ 3. The contents of the psaln.-The    (3) This also, as in the former case,
psalm embraces two leading subjects-   gives occasion for pious reflections on the
one pertaining to the past and the other to  character of God, and on the fact that he
the future, both illustrating the charac-  would interpose to destroy the wicked,
ter of God, and both giving occasion to  and to protect the righteous, vers. 16-18.
the writer to express his confidence in  (4) In view of all this, the psalmist
God.   The one relates to deliverance  calls on God still to interpose-to manialready granted; the other to deliver-  fest the same character which He had
ance still hoped for in his troubles.  formerly done, by protecting him, and by
I. The first relates to deliverance from  overcoming his foes, vers. 19, 20. The
trouble, or conquest over foes, already  principal truth taught in this part of the
granted,'and to the occasion which that  psalm is, that the wicked will be defurnished for praising God, and for pious  stroyed; that they, as cbntradistinguishreflections on his character.          ed from the righteous, can hope for no
(1) The psalmist expresses his thanks  protection from God, but will be cut down
to God, or pours out the language of   and punished.
praise for mercies that have been re-    The condition of the author of the
ceived, vers. 1, 2.                    psalm then was, that he had been sur(2) The particular reason for this is  rounded by foes, and that God had instated; that God had enabled him to    terposed in his behalf, giving him occaovercome many of his enemies,-the      sion for praise and thanksgiving; that
heathen that had risen up against him,  he was still surrounded by formidable
who had now been subdued, vers. 3-6.   enemies, yet he felt assured that God
(3) This gives occasion for pious    would manifest the same character which
reflections on the character of God, as  He had done formerly, and that he might,
one who would endure for ever; as one  therefore, call upon Him to interpose and
who had set up his throne to do judg-  give him occasion for future praise.
ment or right; as one who would be a       4. The title of thepsalm.-The psalm
refuge for the oppressed; as one who   is directed to "the chief Musician upon
might be confided in by all who knew   Muth-labben."   In regard to the phrase
him; as one who would remember the     "chief Musician," see Notes on the title
foes of the righteous, and who would not  to Ps. iv. The phrase, " upon Muthforget the cry of the humble, vers. 7-12.  labben," occurs nowhere else, and very
The principal truth taught in this part  different explanations have been given of
of the psalm is, that God is a refuge and  its meaning. The Targum, or Chaldee
help for those who are in trouble and  Paraphrase, renders it " To be sung over
danger; that all such may put their    the man that went out between the
trust in Him; and that He will inter-  camps;" that is, Goliath of Gath; and
pose to save them.                     the author of the Chaldee Paraphrase,
II. The second part, constructed in a  evidently supposed it was written on the




PSALM    IX.                            75
PSALM     IX.              with my     whole heart; I will
To the chief Musician upon Muth-labben.  show  forth all thy 9 marvellous
A Psalm of David.          works.
I  WILL    praise thee, 0   LORD,               ga. xxxix 1
e v would be affixg Pea. exxxix. 14.
occasion of his death. The Latin Vul-would be affixed to new pices of music.
glte renders it, "Pro occultis flii" and  This is common in the East; and, inso the Septuagint, Srep rev Kpv+^ 7V'oV deed, it is common in all countries. See
704  0  V  this idea illustrated in Rosenmiiller
-"for the secret things (mysteries) ofths  dea   llustrated   Rosenmller
the Son:" but what idea was attached  (Morgenland, No. 800)  The meaning,
to those words it is impossible now to  as thus expressed, is, "According to the
determi.     e Sria       hi    t     manner (or, to the Syria has  the song (or
"Concerning the Messiah taking hispoem) called)t       to the Son."  Thus
throne and kingdom, and prostrating his  understood, it does not refer to the death
foe.   Luther enders it, "A Psalm ofof Absalom  (is some have supposed),
oDavid conerning a        beautiful youth"-  since there is nothing in the psalm that
David con;erning  a beautiful youth" —
von der sch6nen Jugend. Substantially  would correspond with such a suppsiso also De Wette; Nach der Jungfern-   on   nor to the death of Goliath, as
weise, den  eniten. Tholuck renders  the Targum supposes; but the composition was to be sung to the well-known
it, "To the chief Musician, after the  on    to be      t     wellmelody'Death to the Son' (Tod dem    air, or tune, entitled "Death to the
Sohne), a Psalm of David."           Son." But when that air was composed,
After this variety in the explanation  or on what occasion, there is of course no
of the title, it is certainly not easy to  possibility now  of ascertaining; and
determine the meaning. The most pro-  equally impossible is it to recover the
0. ennineair, or tune. The literal meaning of
bable opinions may be regarded as two.    or te.   The lteral mea      of
(1) That which supposes that it was  the title is 5Y, al, on, or according toa melody designed to be sung by females, nr] st, autlh, death —21, labbain, to the
or with female voices: literally, accord-  son.
ing to this interpretation, after the
manner of virgins; that is, with the    1. I will praise  thee, O LORD.
female voice treble, soprano, in opposi-  That is, in view of the merciful intertion to the deeper voice of men. Comp.  positions referred to in the psalm
1 Chron. xv. 20. Forkel, in his History  (vers. 3-5), and in view of the attriof Musick (Gesch. der Musik, 1, 142),  butes of God's character which had
understands it as meaning virgin nea-  been displayed on that occasion (vers.
sures, like the German Jungfrauweis.  7-.                 he h     t.
Gesenius, who supposes that it refers to  7-12)  ~ With my    hole heart.
the female voice or treble, regards the  Not with divided affection, or with
title-r7r-^5-"i upon Muth," as being  partial gratitude. He meant that all
his powers should be employed in this
the same as nl?3', in Ps. xlvi.,service; that he would give utter"Upon Alamoth," asid supposes that it  ance to his feelings of gratitude and
is derived from IT71, almah-a virgin.   adoration in the loftiest and purest
(2) The other opinion is that which  mannerpossible. ~ Iwvillshowoforth.
supposes that the title is the beginning  1 will recount or narrate-to wit, in
of some old and well-known melody in  this song of praise. ~ All thy marcommon use, and that the idea is, that ellous  works.  All his works or
this psalm  was to be sung to thatvellous wor         A    hs works or
melody. That melody was, as expressed  doings fitted to excite admiration or
by Tholuck and others, a melody on the  wonder. The reference here is pardeath of a son, and was set to some  ticularly to what God had done which
hymn that had been composed with     had given occasion to this psalm, but
reference to such an event.  This is  still the psalmist designs undoubtedly
founded on the supposition that the   o connect with this the purpose to
national melodies had become in some  g. 
degree fixed and unchangeable, or that  gve a geeral eressin    praie 
certain melodies or tunes originally com-  view of all that God had done that
posed for a particular occasion had  was fitted to excite such feelings.
become popular, and that the melody    2. I will beglad. I will rejoice,




76                          PSALM IX.
2 I will be glad and rejoice in  turned back, they shall fall and
thee: I will sing praise to thy perish at thy presence.
name, O thou h most high.            4 For thou hast 1 maintained
3 When     mine   enemies are    my right and my cause; thou
h Psa. Ixxxiii. 18.               1 made my judgment.
and will express my joy. ~1 And re- be followed by this consequence, that
joice in thee. I will exult; I will tri- they would stumble and fall before
umph. That is, he would express his  him. But while this verse does not
joy in God-in knowing that there   determine the question whether he
was such a Being; in all that he had  refers to what has been, or to what
done for him; in all the evidences of  would be, the subsequent verses (4-6)
his favour and friendship. T  Will seem to settle it, where he speaks as
sing praise to thy name. To thee;  if this were already done, and as if
the name often being put for the per-  God had interposed in a remarkable
son. T 0 thou Most High. Thou who  manner in discomfiting his foes. I
art supreme-the God over all. See  regard this, therefore, as a reflection
Notes on Ps. vii. 17.              on what had occurred, and as ex3. When mine enemies are turned  pressing what was then actually a
back. Who these enemies were, the  ground of praise and thanksgiving.
psalmist does not say. It is clear,  ~ They shall fall and perish.  A
however, as was remarked in the in-  general statement in view of what
troduction, that the psalm was com-  had occurred, meaning that this would
posed (a) in view of a victory which  always be the case. ~ At thy prehad been achieved over some formida-  sence. Before thee; that is, when
ble enemies; and (b) in view of some  thou dost manifest thyself. This was
dangers still impending from a simi-  the reason why they would stumble
lar source. The literal meaning of  and fall, and is equivalent to saying,
the passage here is, "In the turning  that "whenever mine enemies are
of my enemies back;" that is, in   turned back, the reason why they
their retreat, discomfiture, overthrow.  stumble and fall is thy presence. It
So far as the Hebrew form of expres-  is the interposition of thy power. It
sion is concerned, this may either  is not to be traced to the prowess of
refer to what had been done, or to  man that they thus turn back, and
what would be; and may imply either  that they fall and perish; it is to be
that they had been turned back, or  traced to the fact that thou art prethat the psalmist hoped and believed  sent,-that thou dost interpose."  It
that they would be; for in either  is thus an acknowledgment of God
case the fact would show the Divine  as the author of the victory in all
perfections, and give occasion for gra-  cases.
titude and praise. The verbs with    4. For thou hast maintained my
which this is connected-" they shall right and my cause. My righteous
fall and perish"-are indeed in the  cause; that is, when he was unequally
Hebrew, as in our version, in the  attacked. When his enemies came
future tense; but this does not neces- upon him in an unprovoked and cruel
sarily determine the question whether  manner, God had interposed and had
the psalmist refers to what had oc-  defended his cause. This shows that
curred or what would occur.  His the psalmist refers to something that
attitude is this: he contemplates his  had occurred in the past; also that he
enemies as mighty and formidable;  regarded his cause as right,-for the
he sees the danger which exists when  interposition of God in his behalf had
such enemies surround one; he looks  confirmed him in this belief. ~ Thou
at the interposition of God, and he  satest in the throne judging right.
sees that whenever it occurs it would  As if he had been seated on a bench




PSALM   IX.                           77
satest in the throne 1 judging      name ifor ever and ever.
right.                                6 2 0 thou enemy! destructions
5   Thou   hast   rebuked   the   are come to a perpetual end; anc.
heathen, thou hast destroyed the      i Prov. x. 7.
wicked, thouL hast put out their      2 or, the destructions of the enemy are come
wicked,  hast put out to a perpetual end; and their cities hast thou
1 in righteousness.       destroyed.
of justice, and had decided on the  renders this, "Thou hast destroyed
merits of his cause before he inter-  the impious Goliath."  The reference
fered in his behalf. It was not the  is undoubtedly to the enemies meant
result of impulse, folly, partiality, or  by the word heathen, and the writer
favouritism; it was because he had,  speaks of them not only as heathen
as a judge, considered the matter, and  or foreigners, but as characterized by
had decided that the right was with  wickedness, which was doubtless a
the author of the psalm, and not with  correct description of their general
his enemies. As the result of that  character. ~ Thou hastput out their
determination of the case, he had in-  name for ever and ever. As when a
terposed to vindicate him, and to   nation is conquered, and subdued;
overthrow his adversaries.  Compare  when it is made a province of the
Ps. viii. 3-8.                      conquering nation, and loses its own
5. Thou hast rebuked the heathen.  government, and its distinct existence
Not the heathen in general, or the  as a people, and its name is no more
nations at large, but those who are  recorded among the kingdoms of the
particularly referred to in this psalm-  earth. This is such language as would
those who are described as the enemies  denote entire subjugation, and it is
of the writer and of God. On the word  probably to some such event that the
rendered heathen here —t:.i, goim-  psalmist refers. Nations have often
see Notes on Ps. ii. 1. The word re-  by conquest thus lost their indepenbuke here does not mean, as it does  dence and their distinct existence, by
usually with us, to chide with words,  becoming incorporated into others.
but it means that he had done this by  To some such entire subjugation by
deeds; that is, by overcoming or    conquest the psalmist undoubtedly
vanquishing them. The reference is,  here refers.
undoubtedly, to some of those nations  6. O thou enemy! This verse has
with whom the writer had been at    been very variously rendered and exwar, and who were the enemies of plained. For an examination of the
himself and of God, and to some signal  particular views entertained of it,
act of the Divine interposition by  see particularly Rosenmiller, in loc.
which they had been overcome, or in  The reference is doubtless to the enewhich the author of the psalm had   mies mentioned in the previous verses;
gained a victory. De Wette under-   and the idea is substantially the same
stands this as referring to "barbarians,  -that they were completely overforeigners, heathen."  David, in the  come and subdued. The phrase, "0
course of his life, was often in such  thou enemy," is probably to be recircumstances as are here supposed,  garded as the nominative absolute.
though to what particular event he  "The enemy-his destructions     or
refers it would not be possible now to  desolations are finished for ever. He
decide.  ~ Thou hast destroyed the  will now no more engage in that
wicked. The Hebrew here is in the   work."  The attention of the writer
singular number-y5t1-though it is fixed on them, and on the fact that
may be used collectively, and as    they will no more engage in the work
synonymous with the word heathen.   of desolation. It is not, therefore,
Comp. Isa. xiv. 5; Ps. lxxxiv. 10;  properly to be regarded, as it is rencxxv. 3.  The Chaldee Paraphrase    dered in the common translation, as




78                          PSALM    IX.
thou hast destroyed cities; ktheir  for ever: he hath prepared his
memorial is perished with them. throne for judgment:
7  But the LORD shall endure       8,And he shalljudge the world
k 2 Kings xix. 25, etc.  I Psa. cii. 26.  m Rev. xx. 12,13.
an apostrophe to the enemy, but    solation and ruin, and that this career
rather as indicating a state of mind  was now closed for ever.  ~ Their
in which the writer is meditating on  memorial is perished with them. The
his foes, and on the fact that they  names of the cities, referring to
would no more engage in the work in  their utter destruction, and to the
which they had been occupied-of    character of the warfare which had
laying cities and towns in ruins. been waged. It had been utterly
~ Destructions are come to a perpe. barbarous and vicious; the enemy
tual end. That is, thy destructions  had left nothing to testify even what
are finished, completed, accomplished.  the city had been, and its name had
There are to be no more of them. ceased to be mentioned. See Notes
This may either refer to their acts  on ver. 5. This seems to be mencausing destruction, or laying waste  tioned as a justification of the warcities and towns, meaning that they  fare which the author of the psalm
would no more accomplish this work;  had waged against this enemy, and
or to the destruction or ruins which  as showing why God had interposed
they had caused in laying waste cities  and had given him the victory.
-the ruins which marked their career  7. But the LORD shall endure for
-meaning that the number of such   ever. Jehovah is eternal-always the
ruins was now complete, and that no  same. Though these cities have bemore would be added, for they them-  come desolate, and the enemy has
selves were overthrown. The word   been permitted to. triumph, and narendered destructions means properly  tions and people have passed away,
desolations, waste places, ruins, and  yet God is ever the same, unaffected
seem here to refer to the wastes or  by these changes and desolations, and
ruins which the enemy had made;    in due time lie will always interfere
and the true idea is, that such deso-  and vindicate his own character, and
lations were now complete, or that  defend the oppressed and the wronged.
they would not be suffered to devas-  ~ He hath prepared his throne for
tate any more cities and fields. Prof. judgment.  See ver. 4.  He sits as a
Alexander renders this, "finished, justjudge among the nations, and he
completed are (his) ruins, desolations, will see that right is done.  The
for ever; i.e., he is ruined or made  wicked, though  temporarily prosdesolate for ever." 4~ And thou hast perous, cannot always triumph; and
destroyed cities. That is, in thy de- the righteous, though cast down and
solating career. This, considered as  oppressed, cannot always remain thus,
an address to the enemy, would seem  for God, the just Judge, will rise in
to refer to the career of some victor  their defence and for their deliverwho had carried fire and   sword   ance. The unchangeablelless of God,
through the land, and whose course  therefore, is at the same time the
had been marked by smoking ruins. ground of confidence for the righteous,
This was, however, now at an end, and the ground of dread for the
for God had interposed, and had given  wicked.  The eternal principles of
the author of the psalm a victory  right will ultimately triumph.
over his foe.  Prof. Alexander re-   8. And he shall judge the world in
gards this, less properly, as an address  righteousness. The word here rento God, meaning that he had de- dered wzorld means properly the hastroyed the cities of the enemy. The  bitable earth; and then it denotes
idea is, rather, that this enemy had  the inhabitants that dwell upon the
been distinguished for spreading de-  earth. The statement here is general,




PSALM   IX.                          79
in righteousness, he shall min- refuge for the oppressed, a refuge
ister judgment to the people in in times of trouble.
uprightness.                          10 And they that know      thy
9 The LORD also will be 1 a      name n will put their trust in
1 an high place.                   n Prov. xviii. 10.
and is suggested by what is referred  lent to what is so often said, that God
to in the previous verses. In the par-  is a refuge, a rock, a high tower, a
ticular case on which the psalm turns,  defence; meaning, that those referred
God had manifested himself as a just  to might find safety in him.  See
Judge. He had overthrown the ene-  Notes on Ps. xviii. 2.'~ For the
mies of himself and of truth; he had  oppressed. Literally, for those who
interposed in behalf of the righteous:  are crushed, broken; hence, the deand from this fact the psalmist makes  jected, afflicted, unhappy,-1T, dak
the natural and proper inference that
this would be found to be his charac-t                    eat small;
ter in regard to all the world; this  to break in pieces; to crush.  The
indicated what, in all his dealings with  allusion here is to those who are
men, he would always be found to be;  wronged or down-trodden; to the
this showed what he would be when-  victims  of tyranny and injustice.
ever he in any way pronounced a    Such may look to God to vindicate
judgment on manykind.  It may be   them and their cause, and they will
judgment on mankind. It may  not look in vain. Sooner or later he
added here that this will be found to  not look in vain   Sooner o tr roe
be true in the great final judgment;  will manifest himself as their prothat it will be in accordance with the  tector and their helper. See ver. 12.
principles of eternal justice. ~ He H   A refuge in times of trouble. Not
sha7ll minister judgment.  He will  only for the oppressed, but for all
declare or pronounce judgment; he  those who are in trouble.  Comp.
will execute the office ofjudge.'o Ps. xlvi. 1. That is, all such may
the people. To all people; to the na-     to him with the assurance that
tions of the earth. This corresponds  he will be ready to pity them in their
with what, in the former part of the  sorrows, and to deliver them. -The
verse, is called the wuorld; and the  psalmist had found it so in his own
declaration is, that in his dealings  case; and he infers that it would be
with the dwellers on the earth he will  in all cases, and that this might be
be guided by the strictest principles  regarded as the general character of
of justice.  i In uprightness.  In  God.
rectitude. He will not be influenced  10. And they that know thy name.
by partiality; he will show no favour-  All who are acquainted with thee;
itism-; he will not be bribed. He will all those who have  bee n made acdo exact justice to all.            quainted with the manifestations of
9. eThe LORD also wil be a se-   thy goodness, and with the truth
f9ge. Margin, an high place. The    respecting thy character. ~ Will put
margin expresses  the more exact   their trust in thee. That is, all who
isense ofep the Hebrew wored-e  t  have any just views of God, or who
* *   understand his real character, will
misgob. It means properly height,  confide in him. This is as much as to
altitude; then a height, rock, crag;  say, that he has a character which is
and then, as such localities, being in-  worthy of confidence,-since they who
accessible to an enemy, were sought in  know  him  best most unreservedly
times of danger as places of secure
times of danger  as places of secore  rely on him. It is the same as saying
retreat, it comes to denote a place of  that all the revelations of his chasecurity and refuge, Ps. xviii. 2;  racter in his word and works are such
xlvi. 7, 11; xlviii. 3; lix. 9, 17; xciv.  as to make it proper to confide in him.
22. The declaration here is equiva-  The more intimate our knowledge of




80                           PSALM    IX.
thee: for thou, LORD, hast not         12 When he maketh inquisition
forsaken them that seek thee.       for blood, he remembereth them:
11 Sing praises to the LORD,      he forgetteth not the cry of the
which dwelleth in Zion: declare     1 humble.
among the people his doings.                    1 Or, afflicted.
God, the more entirely shall we trust  blood. When he inquires after blood;
in him; the more we learn of his real  that is, when he comes forth with
character, the more shall we see that  this view, to wit, for purposes of
he is worthy of universal love. It is  punishment. There is allusion here
much to say of any one that the more  to such passages as that in Gen. ix. 5,
he is known the more he will be loved;  "And surely your blood of your lives
and in saying this of God, it is but  will I require; at the hand of every
saying that one reason why men do   beast will I require it, and at the
not confide in him is that they do nothand of man."  The idea is, that
understand his real character. ~ For  when blood was shed in murder, God
thou, LORD, hast not forsaken them  would seek out the murderer; he
that seek thee. Thou hast never left  would require satisfaction of him who
them when they have come to thee    had shed the blood; he would punish
with a confiding heart. David means,  the offender. The language, there,
doubtless, to refer here particularly  becomes equivalent to that of seeking
to his own case, to derive a con-   punishment for murder, and then for
elusion from his particular case in re-  sin in general; and the representation
gard to the general character of God.  here is that of God as going forth in
But what is here affirmed is still true,  the capacity of an executioner of his
and always has been true, and always  own laws to inflict punishment on the
will be true, that God does not forsake  guilty.  ~t He remembereth, them.
those who put their trust in him.   " He remembereth," says Prof. AlexMen forsake him; he does not forsake  ander, "the  bloods or murders,"
them.                               since the word blood, as in Ps. v. 6,
11. Sing praises to the LORD. As  is in the plural-bloods. The better
the result of these views of his cha-  interpretation, however, is, that the
racter, and at the remembrance of his  word "them" here refers to the
doings. The heart of the psalmist is  oppressed and the afflicted-for that
full of exultation and joy at the re-  is the main idea in the passage. See
membrance of the Divine interposi.  vers. 8, 9. When he goes forth in
tion, and he naturally breaks out into  the earth to execute judgment on the
these strong expressions, calling on  wicked; when he cuts them down in
others to rejoice also.   ~ Which   his wrath; when he sweeps them away
dwelleth in Zion. On the word Zion,  as with a flood,-the punishment will
see Notes on Psalm ii. 6. Comp. Ps.  not be indiscriminate. He will then
iii. 4; v. 7. As Zion was the place  mark the oppressed, the afflicted, the
where at this time the tabernacle was  persecuted, the troubled, and the sad,
set up, and the worship of God was  and will interpose to save them,celebrated, it is spoken of as his  delivering them from the storms of
dwelling-place. ~ Declareamong the  wrath. The idea, then, is, that the
people his doings. Make general and  righteous will not be forgotten; that
wide proclamation of what he has    even in the most fierce and awful of
done; that is, make him     known   his dispensations he will still regard
abroad, in his true character, that  them, and interpose to save them.
others may be brought also to put   ~ He forgetteth not the cry of the
their trust in him, and to praise   humble. Marg., afflicted. The marhim.                                gin expresses the true idea.  The
12. When he maketh inquisition for  reference is not to the humble in the




PSALM    IX:                         81
13 Have mercy upon me, O         gates of death:
LORD; consider my trouble which      14 That I may show forth all
I suffer of them that hate me,     thy praise in the gates of the
thou that liftest me up from the
common sense of that term, but to the  by bars and walls; as entered by
afflicted; the oppressed; to those who  gates,-the grave leading to it. See
are in trouble, ver. 9. He will then  Introd. to Job, ~ 7 (10), and Notes on
remember the cry which in their    Job x. 21, 22. The psalmist felt that
afflictions they have been long sending  he had come near to that dark and
up to him.                         gloomy abode, and that God only
13. Have mercy upon me, 0 LoaD.  could rescue him from it; therefore,
The cry for mercy implies that though  in the trouble which now threatened
God had interposed and granted them  his life, he looks to him to interfere
surprising deliverances, yet he was  and save him.
still surrounded by enemies, and was  14. That I may show forth all thy
still in trouble.  See introd. to the  praise. That I may praise thee in
psalm, ~~ 2, 3. He had been de-    the land of the living; that I may
livered from many troubles, but there finish the work of praise by renderwere many still pressing upon him,  ing to thee all that is due. The idea
and he now calls on God to interpose  is, that the dead could not praise
further in his behalf, and to grant  God, or that his praise could be uthim entire deliverance from all his  tered only by the living; and he calls
sorrows and dangers. The trouble to  on God, therefore, to interpose and
which he here refers was of the same  save him, that he might yet worship
kind as that adverted to in the former  and praise him on the earth. In this
part of the psalm-that arising from  sentiment the psalmist utters only
the efforts of formidable enemies.  what man naturally feels when he
[ Consider my trouble. Do not for-  looks upon the grave; that it is an
get this trouble; bear it in remem-  end of human plans and pursuits;
brance; look upon its character and  that it is a land of silence; that the
its depth, and mercifully interpose to  worship of God is not there celebrated.
deliver me. ~ Which I suffer of them  Such language must be regarded as
that hate me. Or, " see my suffering  uttered under the impulse of natural
arising from those that hate me; or,  feeling, and not as uttered by the dewhich is produced by those who hate  liberate judgment of the mind when
me."  The design is to fix the atten-  calmly contemplating the whole subtion on the greatness of that suffering  ject. All pious persons have these
as caused by his "haters" or by his  feelings at times, and it was proper
enemies,-the foes that were still un-  that these feelings should be exsubdued. ~[ Thou that liftest me up  pressed in the sacred writings, as
from the gates of death. Thou on   illustrating human nature even under
whom I rely to do this; or, who    the influence of religion. The same
hast done it in times past. The idea  sentiment occurs in several places, as
is, that he was apparently near to the  Ps. cxv. 17, "The dead praise not
gates of death, And that the only one  the Lord, neither any that go down
who could raise him up was God, and  into silence."  See Notes on Ps. vi,
he now invoked His interposition that  5. It is not necessary to say that
it might be done. The phrase "gates  the sacred writers had brighter views
of death " relates to the prevalent  at times than these. But who can
views about the unseen world,-the  keep the mind always from despondworld where the dead abide. That   ing when it looks at the grave?
world was represented as beneath; as  Who can always help feeling that it
a dark and gloomy abode; as enclosed  is a place of darkness and gloom?
E 2




82                          PSALM    IX.
daughter of Zion: I will rejoice net which they hid is their own
in thy salvation.                  foot taken.
15 The heathen are sunk down       16 The LORD is known by the
in the pit that they made: in the  judgment which he executeth:
~ In the gates of the daughter of  which is the true interpretation. The
Zion. As contradistinguished from  Hebrew is, " Sunk are the nations in
the " gates of death."  Gates in an-  the pit which they have made;" that
cient cities were places of concourse,  is, he sees them sinking down to dewhere important transactions were  struction.  ~ In the pit that they
performed; and the "gates" of Jeru-  made. In which they designed that
salem were regarded as attractive and  others should fall. See Notes on Ps.
sacred, because it was through them  vii. 15. ~T In the net which they hid.
that the people passed on their way to  Which they laid for others.  The
worship God at the tabernacleor in the  allusion here is to a spring-net made
temple. Hence it is said, Ps. lxxxvii. to capture birds or wild beasts. I Is
2, "The Lord loveth the gates of   their own foot taken. The net here
Zion more than all the dwellings of  referred to seems to have been parJacob."  Ps. c. 4, "Enter into his  ticularly a net to take wild beasts by
gates with thanksgiving."  Comp.   securing one of their feet, like a moPs. cxviii. 19. The phrase, " daugh-  dern trap. The idea is, that they had
ter of Zion," means Jerusalem. For  been brought into the destruction
the reason of this appellation see  which they had designed for others.
Notes on Isa. i. 8. The language here  See Notes on Ps. irii. 15, 16.
used proves that the psalm was com-  16. The LORD is known by the
posed after Zion or Jerusalem was judgment which he executeth.   By
made the capital of the kingdom and  what he does in his dealings with
the seat of public worship, and, there-  men, in dispensing rewards and punfore, that it cannot refer, as is sup-  ishments, bestowing blessings upon
posed in the Chaldee Paraphrase, to  the righteous, and sending punishthe death of Goliath. ~ I will rejoice  ments upon the ungodly. That is,
in thy salvation. In the salvation  his character can be learned from his
which thou wilt bestow on me; here  dealings with mankind; or, by studyparticularly, in delivering him from  ing the dispensation of his Provihis dangers. The language, however,  dence, we may learn what he is. This
is general, and may be employed with  is always a fair and proper way of esreference to salvation of any kind.  timating character, alike in regard to
15. The heathen. Heb., " The na-  God and man; and it is proper, at all
tions;" that is, the idolatrous people  times, to study what God does, to
that were arrayed against him. See  learn what he is. ~ The wicked is
Notes on ver. 5. ~ Are sunk down. snared in the work of his own hands.
That is, referring to those who had  The same sentiment which is exbeen overcome, as mentioned in ver. pressed here occurs in Ps. vii. 16.
5; or to those who still encompassed  The idea is that the wicked are the
him, in respect to whom he was so  cause of their own destruction; their
certain that they would be overcome  own devices and designs are the means
that he could speak of it as a thing  of their ruin, and they are made their
already accomplished.  According to  own executioners. It is this to which
the former view, it would be an en-  the writer seems particularly to refer
couragement derived from the past;  in the former part of the verse, when
according to the latter, it would indi- he says that "the Lord is known by
cate unwavering confidence in God,  the judgment which he executeth."
and the certain assurance of ultimate  This great principle is brought out
victory. It is not easy to determine  in his dealings with men, that the




PSALM    IX.                          83
the wicked is snared in the work       17 The wicked shall be turned
of his own hands.    1 Higgaion. o  into hell, and all the nations that
Selah.                              forget P God.
- i.e., meditation.   o Psa. xix. 14; xcii. 3.  p Psa. 1. 22.
course which wicked men pursue is   others of similar character, and the
the cause of their own ruin.  The   statement is therefore made in a unilaws of God in a great measure exe-  versal form-all the wicked. ~ Shall
cute themselves, and men bring upon  be turned. Shall turn back, or be
themselves their own destruction. It  turned from their present course. The
is the highest perfection of govern-  idea is, that they were now pursuing
ment to make the laws execute them-  a certain course, but that they would
selves. ~ Hliggaion. Marg., Mledita-  be turned back from that, or would
tion.  This word occurs elsewhere   fail and retreat; and instead of going
only in the following places, Ps. xix.  on to victory, would be defeated, and
14, rendered meditation; Ps. xcii. 3,  would sink into hell. The idea is
rendered solenmn sound; Lam. iii. 62,  essentially the same as that which is
rendered device. Its proper meaning  expressed in ver. 3 above:-" When
is, murmur; muttering; the utterance  mine  enemies are  turned back."
of a lowo sound, as the low sound of a  ~ Into hell - j 5i  - to Sheol,
harp; or the murmuring or mutter-   Hades, the qrave, the world of departed
ing of one who talks to himself; and  spirits. This is the usual meaning ot
then meditation. Comp. Notes on Ps.  this word. See Notes on Luke xvi.
ii. 1, on the word " inagine,"-Marg.,  23; Isa. xiv. 9; Job x. 21, 22.
meditate,-the verb from which this  Though the word, however, originis derived. Gesenius supposes that it  ally denoted the grave, the region of
is here a musical sound. So it is un-  the dead, the Wiorld of departed
derstood by the LXX., — j   l)a S \X-  spirits, yet it was also supposed that
FiMroc. It is not knowl why it is   there was a distinction in the condiintroduced here. There seems to be  tion of the dead; and the word granothing in the sense which demands  dually came to denote the abode of
it, as there is no particular reason why  the wicked portion of the dead, and
the reader should pause and meditate  hence the place of future punishment.
here rather than in any other place  So it is undoubtedly used in Luke
in the psalm. It is doubtless a mere  xvi. 23. It is clear (a) that this canmusical pause, though perhaps indi-  not be understood here as referring to
eating the kind of pause in the music,  the grave in its ordinary sense, for
as some peculiar sound or interlude  the righteous will be as certainly conon the musical instrument that was  signed to the grave, or will as ceremployed.   ~ Selah. Another mu-    tainly die, as the wicked; (b) that it
sical term, see Notes on Ps. iii. 2.  cannot refer to the invisible world, the
This indicates a general pause; the  abodes of the dead, in the ordinary
word Higgaion denotes the particular  sense of the term-for it is as true
kind of pause.                      that the righteous will enter that
17. The wicked. All the wicked;   world as that sinners will. There
all who come properly under the de-  must be some sense, in which the word
nomination of wicked persons. Doubt-  is used here, different from that of the
less the writer had particularly in his  grave, or different merely from death
eye the enemies with whom he was    as such. This sense can be only one
contending, and in reference to whom  of two-either (1) that the author
the psalm  was composed; and he     means that they will be cut off by a
meant to say that they would be cer-  sudden and violent death, considered
tainly punished. But what was true  as a calamity or as a punishment; o:
in regard to them, was true of all (2) that he regarded the Sheol mnen



84                          PSALM    IX.
18 For the needy qshall not      alway be forgotten: the expectaq Isa. xli. 17.
tioned here as a place of punishment. sacred writers had the same clear
Calvin thinks it is not improbable that  views which the later writers had, or
the former of these is intended; but it that either of them knew all that is
may be observed in regard to this, (a)  to be known. Comp. 1 Pet. i. 10, 11.
that this is not the language usually  ~ And all the nations that forget
employed to denote that idea-the   God. All who are strangers to him,
phrase, to be cut off, or cut down, or who are ignorant of the true God.
being that which a writer intending  See Notes on Rom. ii. 12. From the
to express that idea, would most natu-  character and prospective doom  of
rally use-since the phrase, to be sent  those to whom the psalmist particuto Sheol, considered as the grave or  larly referred in this psalm, he is led
the region of the dead, would express  to make this general remark about all
nothing peculiar in regard to the  who sustain the same character which
wicked; and (b) the spirit of the pas- they did. Under the administration
sage seems to demand the idea that the  of the same God those of the same
wicked referred to here would be con-  character would share  alike, for
signed to a place of punishment, that  " there is no respect of persons with
they would be cut off as wicked per-  him;" and it is the perfection of an
sons, and treated accordingly. This  impartial government to treat all of
interpretation is strengthened by the  the same character in the same manother memberof the parallelism, where  ner. If we can, therefore, ascertain
it is said, "and all the nations that  how, under his administration, one
forget God;"  since it is no more  sinner will be treated in the future
true that the nations "that forget  world, we can infer how all of the same
God" will be "turned into the grave,  character will be treated; if we can
or the world of departed spirits," than  learn how God will deal with one peoit is that the nations that serve and  ple, we can infer how he will deal
obey him will. It seems to me, there-  with all. The statement here is, that
fore, that this is one of the passages  all the wicked, of whatever nation,
in which it is clear that the word  will be consigned to punishment in
Sheol had connected with it the idea  the future world.  The phrase here
of punishment beyond the grave-of  used, " thatforget God," denotes those
a region where the wicked would be  who are not disposed or inclined to
treated according to their deserts, and  remember and honour him. The idea
in a manner different from the treat-  seems to be that though they might
ment of the righteous; that although  have known him, they did not choose
the general idea of that under-world  to retain him in their knowledge, but
was that it was a dark and gloomy  gave themselves up to a life of idolplace, yet that there was also the idea  atry and sin. Comp. Notes on Rom.
that the abode of the wicked there  i. 19-21, 28.
was far more gloomy than that of the  18. For the needy. The poor; those
righteous; and that it was regarded  who  are dependent and helpless.
as a punishment to be consigned to  ~ Shallnot alway beforgotten. That
that region. It is not necessary to  is, by God.  He will interfere and
suppose that they had the full idea  save them by destroying their enemies.
attached to the word hell which we  He will not suffer the wicked always
have, any more than that they had the  to persecute and oppress the righteous.
same full and clear idea of heaven  In due time he will vindicate his own
that we have. Light has come into  cause; will deliver the oppressed and
our world on all these subjects gra-  down-trodden, and will consign their
dually, and there is nothing which  oppressors to deserved punishment.
requires us to suppose that the earlier  This is as true now, in regard to all




PSALM    X.                           85
tion of the poor shall not perish     20 Put them in fear, O LORD;
for ever.                           that the nations may know them19 Arise, O LORD; let not man     selves to be but men.  Selah.
prevail; let the heathen be judg-            r Psa.lxxxiii. 15,16.
ed in thy sight.
the oppressed and their oppressors,  terrible majesty of God; that they
as it was in the time of the psalmist.  might thus have just views of them~ The expectation of thepoor. Of the  selves, and see how weak and feeble
afflicted and the oppressed. The word  they were as compared with Him.
expectation refers to their hope; their  ~ That the nations may know. The
desire; their earnest looking for de-  nations particularly referred to in
liverance. In that state men natu-  this psalm  as arrayed against the
rally look for the Divine interposition,  writer. ~ Themselves to be but men.
and the psalmist says that in that  That they may see themselves as they
they will not always be disappointed.  are,-poor, feeble creatures; asnothing
~ Shall notperishfor ever. The word  when compared with God; that in" not" is supplied here by our trans-  stead of their pride and self-confilators, but not improperly. It is thus  dence, their belief that they can
supplied in the Targum, and in the  accomplish any purpose that they
Syriac, the Vulgate and the Greek.  choose, they may see that they are
Such forms of construction are not un-  not like God, but that they are frail
common. Comp. Ps. i. 5; Deut. xxxiii.  and feeble mortals.  The psalmist
6. "The negative is repeated from   seems to have supposed that if they
the preceding member." —Michaelis.  understood this, they would be hum19. Arise, 0 LORD. See Notes on   bled and would desist from their purPs. iii. 7.  ~ Let not man prevail.  poses; and he therefore prays that
Against thee and thy cause. The war  God would interpose and show them
waged against the psalmist he re-   precisely what they were. If men ungarded as waged against God, and he  derstood this, they would not dare to
calls upon him, therefore, to interpose  array themselves against their Maker.
and vindicate his own cause. ThePSA
word rendered prevail is be strong;
that is, let not man seem   to be       1. Author and occasion of the
stronger than thou art, or let him not  psalm.-This psalm, lie Ps. i., ii.,
succeed in his efforts in opposing thy  and many  others, has no title to
indicate its authorship; nor is there anycause. T Let the heathen be judged  thing in the psalm itself which can enin thy sight. The nations to whom   able us to determine this with any certhe writer had referred in the psalm,  tainty. From the place which it occupies
that were arrayed against him and   among the acknowledged Psalms of
against God. He desired that a just  David, it is morally certain that it was,judgmentshouldbepassedon them, and  regarded by those who arranged the Book
that God would vindicate the right-  of Psalms, as having been composed by
him. There is nothing in the psalm to
eous, and save them from the power of  bid this supposition
forbid this supposition.
thosewhooppressedandwrongedthem.      Of course nothing is known as to the
20. Puit them in fear, 0 LORD.    occasion on which it was composed. In
From thisit is evident that the enemies  the Septuagint and the Latin Vulgate,
of the psalmist were bold, daring,  the ninth and tenth Psalms are united,
confident in their own strength, and  and reckoned as the ninth Psalm; and.
in the belief that they would succeed.thenceforward the reckoning proceeds
He prays, therefore, that these bold  according to this arrangement, the
eleventh in the Hebrew being numbered
and daring invaders of the rights ofin those versions as the tenth, etc. This
others might be made to stand in awe,  arrangement continues to the hundred
and to tremble before the great and  and thirteenth Psalm inclusive. In those




86                              PSALM     X.
PSALM     X.                LORD? why hidest thou thyself
W   HY standest thou afar off, O       in times of trouble?
versions, Ps. cxiv. and cxv.of the Hebrew  I. The characteristics of the enemy,
form but one psalm, and the reckoning  vers.1-11.  Those characteristics were
coincides. But the hundred and six-    the following:
teenth Psalm in Hebrew is, in those       (a) He  was proud, and on     that
versions, divided into two, and the hun-  account persecuted the poor, ver. 2.
dred and forty-seventh Psalm in Hebrew    (b) He was a boaster, and especially,
is, in those versions, divided into two,  it would seem, was one who was disposed
thus completing the number of one hun-  to boast of his wealth, ver. 3.
dred and fifty-making the number in       (c) He was a practical atheist; one
the Hebrew, and the Latin Vulgate, and  too proud to seek after God, or to acthe Septuagint, the same. It is not now  knowledge his dependence on him, ver. 4.
known by whom these divisions were       (d) His ways were always grievous,
made, or on what pretence they were    or adapted to produce evil, and the
made. There is no known reason for     reason was that he had no just views on
making the divisions of the Psalms that  moral subjects-that the great principles
occur in the Septuagint and the Latin  of truth and right were " far above out
Vulgate.                                of his sight," ver. 5.
There is no evidence, therefore, that  (e) He was a man who had no apprethis psalm was composed at the same    hensions about the future; one who
time, and on the same occasion, as the  felt that his course would be one of conninth, and there is nothing in the psalm  tinued prosperity, and that adversity
itself that would necessarily lead to this  would never come upon him, ver. 6.
supposition. It is as independent of that  (f) Hewas profane and openlyfrauduin its structure, as one psalm usually is  lent, ver. 7
of another.                               (q) He was insidious, artful, and
So far as appears from the psalm it-  underhanded in his doings; a man
self, it was composed like the former, and  who would stoop to any act of duplicity
like many others, when the writer was in  and treachery to accomplish his purposes,
the midst of trouble; and when, for the  vers. 8-10.
time, he seemed to be forsaken by God,   (h) And he acted as if God had " forver. 1. The nature of that trouble is so  gotten," that is, as if God would pass
far indicated as to show that it arose from  over offences; as though he did not see
the conduct of some formidable enemy,  or regard them, ver. 11.
some one who was wicked, some one who    II. An appeal to God to deliver him
was pursuing a secret and underhanded,  from the machinations of this foe, vers.
a clandestine and treacherous course, to  12-18.  This appeal consists of the
destroy the reputation or the life of the  following parts:
author of the psalm. In these circum-     (a) A solemn address to God, beseechstances the writer calls upon God to in-  ing him to remember the cry of the
terpose for him. Nothing is indicated,  humble or the afflicted, ver. 12.
however, by which we can ascertain who    (b) Arguments to enforce this appeal,
this enemy was, or on what occasion, in  or reasons why God should interpose,
the life of David, the psalm was com-  vers. 13, 14, 15.  These arguments are,
posed. It is only necessary to add, that  (1) That he had seen all this; that the
there were several occasions in the life  effort of the wrong-doer to conceal what
of David which corresponded with what  he had done was vain; and (2) that
is stated in the psalm, and that it is not  the poor and afflicted had committed
necessary to understand the particular  himself to God with a firm confidence
occasion more clearly in order to see the  that he would protect those who relied
meaning of the psalm.                  on him.
2. Contents of thepsalm.-The psalm    (c) The expression of a solemn and
is properly divided into two parts.    full conviction on the part of the writer
The first contains an account of the  of the psalm that God would thus intercharacter of the enemy to whom    the  fcre, and save those who put their trust
writer refers, vers. 1-11; the second is  in Him, vers. 16-18.
an appeal to God to interpose and deliver
him from the machinations of this foe,    1. W/hy standest thou afar off, 0
vers. 12-18.                           LORD?    That is, What is the reason




PSALM   X.                           87
2 1 The wicked in his pride doth  have imagined.
persecute the pool: s let them be     3 For the wicked boasteth of
taken in the devices that they      his 2 heart's desire, and 3blesseth
1 In thepride of the wicked lie doth.  2 soul's.  3 the covetous blesseth himself,
s Prov. v. 22.                  he abhorreth the Lord.
why thou doest this? The thought    selfish and ambitious purposes, he
on which this is based is that God  became utterly regardless of the
might be expected to interpose in a  rights and comforts of others. He
time of trouble, and that his aid might  esteemed their interest and happithen be looked for. Yet in this case  ness as unworthy of regard in cornhe seemed to be an indifferent spec-  parison with his own aims and purtator of the sorrows and afflictions of  poses, and trampled down all their
the wronged and oppressed. This     rights in prosecuting his own ends.
filled the mind of the writer with  The term wicked here-in the original
surprise, and he could not account for  in the singular number, lpi, though
it, especially in view of the character  perhaps used collectively-mens proof the person or persons who had    perly the wicked one, or the wicked
wronged the author of the psalm.,an, and doubtless refers to some
To stand afar off in such circum-   enemy that David had in his eye, and
stances, is an attitude of indifference from whom he was at that time sufferand unconcern-as when others do    ing wrong. It is not possible now to asnot come near us if we are sick,    certain with certainty who this was;
or are bereaved, or are in circum-  but as the whole description proceeds
stances of poverty and want. That   in the singular number (vers. 3-11),
man should do this, would have pro-  it is most natural to suppose that
duced no surprise in the mind of the  thisrefers toone individual. ~ Doth
writer; that God should do it was  persecute thepoor. s?) pr. Prosomething that filled him with won- 
der. ~ Why hidest thou thyself? Asfessor Alexder renders thss drns
if God concealed himself, or kept away.  the suerer."   must the affcted
Elende leiden- "must the afflicted
He did not manifest himself, but    suffer."  De Wette:  ngstigen sich
seemed to let the afflicted man suffer Dde  den. Te     atin Vulg
alone.  T In times of trouble. Afflic-de         Tlle Latl Vl
alone. ~ In tinies of trouble. Afflic-  "When the impious [man] is proud,
tion, sorrow, persecution.  T      he par-whc vmals pro^'
tion, sorrov, persecution. The par-  the poor [man] is burned:" incenditicular trouble referred to here wasthu pauper. So the Septuin. cesethat which waas produced by the     ur pauper. So the  Septuagint. Gesethat which was produced by thme     nius (Lex.) supposes it means, to burn
machinations of the enemy or ene-nits (Le.    suposes it means to bur
mies whose character is described in  wdih anguish. Horsley renders it,'ne following verises. Thes    in   " In the exaltation of the impious one
iefvin s  verses. The uestion,   the helpless is consumed."  But it
however, is put in a general form, as  seems to        commonversion
seems to me that our commonversion
if it were strange and unaccountable     expressed the true sense. The
that God should ever fail to interpose  word rendered persecuteth 
in time of trouble. How often has 
there been occasion to ask this ques-  dala-means properly to burn, to
tion in our world!                  flame; then to burn with love, with
2. The wzicked in his pride. Marg.,  anger; then to burn after any one, to
In the pride of the wicked he doth. persecute. See it explained in the
The margin is a literal translation  Notes on Ps. vii. 13. According to
of the Hebrew; but the sense is the  the most natural application of the
same. The meaning is, that the fact  word here, it would seem to mean,
that the wicked persecuted the poor,  "In the pride of the wicked, he
in the case referred to, was to be  persecutes the poor or the afflicted;"
traced to his pride, haughtiness, am-  that is, he burns after him; he is inbition; that is, in pursuing his own  flamed against him; he hotly pursues




88                            PSALM   X.
the covetous, whom     the LORD     abhorreth.
him. The word poor in this place-   took pride in himself, in his own pastY, ani-means the afflicted; the    sions, desires, lusts, tastes, and made
crushed; the downtrodden; those     a boastful display of them, as if he
in circumstances of humiliation and  regarded them as something honourpoverty. The psalmist doubtless re-  able, or as something fitted to excite
fers to himself as a poor and perse-  admiration in others.  This is not
cuted man; and the time in his life  a very uncommon characteristic or
would seem to be when he was with-  wicked men; at least it is found in a
out a protector or friend, probably  certain class of wicked men. They
before he came to the throne. ~ Let  pride themselves in whatever they
them be taken in the devices that they  have in their character that is pecu.
have imagined. The artifice, plan, or  liar, or that is their own, for the very
scheme, which they have formed.     reason that it is theirs; and they beThat is, they have formed a scheme  come so shameless that they do not
to take advantage of, or to destroy  hesitate publicly to boast of that
others; and the psalmist prays that,  which should be regarded as a disas a just retribution, this very cala-  grace. A certain class of young men
mity may come upon them. No man     are very apt to "boast" of passions
could have a right to complain if the  and practices which should cover
mischief and wrong which he had     their faces with the burning blush of
devised for ot':ers should be brought  shame. 1 And blesseth the covetous.
upon himselt; and if it were certain  Marg., the covetous blesseth himself,
that this in all cases would occur,  he abhorreth the Lord. Prof. Alexthere could be nothing that would so  ander renders this, "And winning
effectually deter men from wrong-   (i.e., when he wins) blesses, despises
doing.  The psalmist, then, simply  Jehovah."  In other words, he hypoprays that justice might be done.   critically thanks God for his success,
Compare Notes on Ps. v. 10; vii. 15,  but despises him in his heart. This
16. The plural form of the verb is  probably expresses the correct idea.
used here, but it is not certain that  The word rendered the covetousthe psalmist had more than one enemy  3., botzaia-is a participle, from
in view, for on expressing his feelings  the verb —S —bdtza, to cut in
towards that one enemy he may have  pieces; then, to plunder, to spoil;
designed to use languagewhich would  and then, to be greedy after gain.
be applicable to all in similar circum-  Here, the natural construction would
stances.                            seem to be to refer it not to another,
3. For the wicked boasteth of his  as one who was covetous, but to himheart's desire. Marg., as in Heb., self, as greedy, or as succeeding in
soul's. The main idea in this verse  the object of his desire; as referring
seems to be that he is a boaster-a  to the fact that he obtained his heart's
man who makes some proclamation     desire, and as showing what his feelabout himself as being superior to  ings were then. He was filled with
others, and who, in that proportion,  evil desires, and was so shameless of
looks with disdain or contempt on   them that he openly avowed them;
others. He vaunts himself, or makes  and when he obtained the object of
all ostentatious display of something  his wishes, he did what is here deon which he prides himself, as wealth,  noted by the word bless-as will bo
strength, beauty, talent, prowess, etc.  explained directly. The idea in the
The particular thing here, it would  mind of the writer seems to be that he
seem, of which he boasted was his   cherished the desire, and made no
natural inclinations; the propensities  secret of it, and obtained the object of
and passions of his soul; that is, le  his wishes. The natural explanation




PSALM    X.                           89
4 The wicked, through       the   seek after God: 1 God is not tin
pride of his countenance, will not all his thoughts.
l Or, all his thotghts are, There is no God,
Psa. xiv. 1.                        t Eph. ii. 12.
of the manner in which he did this  despises or contemns him in his heart.
is, that it was by plunder, rapine, or  A correct rendering then of the whole
spoil, for this would be most literally  would be, "And having obtained, he
expressed by.the word used. Comp.   curses-he despises Jehovah." CoverProv. i. 19; xv. 27; Jer. vi. 13; viii.  dale renders this, " The  covetous
10; Ezek. xxii. 12. It might be,    blesseth himself, and blasphemeth the
however, by unjust gains, or dishonest  Lord."  We have thus an example of
dealing, 1 Sam. viii. 3; Isa. xxxiii.  most finished and shameless depravity
15; lvii. 17.  The word bless here  -but alas! one that was not found in
may mean, as in the margin, blesses  the time of David only.
himself; or, as Prof. Alexander sup-  4. The wicked, through the pride of
poses, may mean that he blesses the  his countenance. In consequence of
Lord, that is, renders hypocritical  his pride; or, his pride is the reason
thanks for his success, and professes  of what is here stated. The "pride oj
to acknowledge that all is the gift  his countenance" is a phrase that is
of God, while at the same time he   used because pride shows itself mainly
expresses contempt for him, and     in the countenance, or in a lofty air
despises him in his heart.  If the  and manner. The design is to state
usual meaning of the word bless is to  the influence of pride in producing
be retained, however, it would seem  the effect here specified. ~ Will not
to be most in accordance with the   seek after God. The phrase "after
spirit of the passage that he should  God," is supplied by our translators.
bless himself, that is, his own talents,  Something clearly -is to be supplied,
skill, power; in other words, that he  and it is plainly something relating to
should attribute ajl his success 0o  God-either that the wicked man will
himself. The idea does not seem to  not seek after God in prayer, or that
be that he was even professedly a   he will not inquire after the proofs ot
religious man, but that he was a    his existence and attributes; or that le
proud and vain boaster who attributed  will not seek after his favour, or that
all success to himself, and despised  he will not endeavour to know the
God and his claims. It has been     Divine will. All this would be imsupposed by some, however, and with  plied in seeking after God; and this
plausibility (De Wette, and others), is undoubtedly the state of mind that
that the word rendered bless here-  is referred to here. The sinner is unp-, bairaich-as in Job i. 5, 11;    willing, in any appropriate way, to
ii. 9, means, not to bless, but to curse.  acknowledge God.  ~ God is not in
See Notes on Job. i. 5. De Wette    all his thoughts. Marg., " Or, all his
renders it, Der Riuber lastert schma-  thoughts are, There is no God," Ps.
hend Jehovah. This seems to me to   xiv. 1.  The literal translation is,
be the true idea-that this braggart  "No God [are] all his thoughts."
or braggadocio did not make any     The margin has undoubtedly expretensions to religion, but was a pro-  pressed the meaning better than the
fane man, and one who despised God  translation in the text, since the
and abhorred his cause. ~ Whom the  spirit of the passage is not that the
LORD abhorreth. Or, more correctly,  sinner had no thought of God, but
despises, or abhors the Lord. That  that he thought wrong. The fact
is, he makes shameless boast of his  that he would not seek God, and that
own corrupt and base passions; when  he had said that God had forgotten
he is successful he makes no acknow-  (ver. 11), shows that he had some
ledgment to God, but curses him and  thoughts of God. The language here




90                            PSALM    X.
5 His ways are always griev-      out of his sight: as for all his
ous; thy judgments are far above    enemies, he puffeth at them.
is properly expressive of belief or  defiled."  So the Septuagint. Coverdesire; either that all his thoughts  dale renders it, " His ways are always
were that there is no God, i. e., that  filthy."  Professor Alexander, "His
such was the result of all his medita-  ways are firm."  So De Wette, " Es
tions and reasonings on the subject;  gelingen seine Wege." Horsley, "His
or that he wished that it might be  ways are confident."  This variety in
found to be so. The language will the interpretation arises from   the
admit of either construction, and in  ambiguity of the original word-.rin,
either sense it would express the   hhool. The meaning of this word,
thoughts of the wicked. Both as a   as given by Ge4sius, is to turn
matter of practical belief, and as a  round, to twist, to ivhirl; and hence
matter of desire, the language of the  (1) to dance; (2) to be whirled, or
wicked is, "No God." The wicked wish  twisted upon anything; (3) to twist
that there were none; he practically  oneself with pain, or to be in pain;
believes that there is none. The entire  (4) to bear or bring forth; (5) to
verse, then, expresses the prevailing  tremble, to quake; (6) to be strong
feelings of a sinner about God:-(a)  or stable, as things twisted are. Hence
That he wishes there were none, and  he translates this passage, "his ways
practically believes that there is none;  are firm, or stable, i. e., all his affairs
and (b) that the reason or ground of  prosper."  But it seems to me plain
these feelings is pride. Pride will that this is not the idea in the mind
prevent him from seeking God in the  of the psalmist. He is not dwelling
following ways:-(1) It makes him    on the prosperity of the wicked, or on
unwilling to recognise his dependence  the result of his Conduct, but on his
on any being; (2) it makes him ul-  character. In the previous verses he
willing to confess that he is a sinner;  had stated some of the traits in his
(3) it makes him unwilling to pray;  character, and the subsequent verses
(4) it makes him unwilling to seek  continue the description; hence it is
aid of any one, even God, in the busi-  natural that we should expect to find
ness of life, in the prosecution of his  some peculiar feature of his character
plans, or in sickness and affliction;  referred to here, and not that there
(5) it makes him unwilling to accede  should be an allusion to the stability
to the terms of reconciliation and sal-  of his affairs. It seems to me, therevation proposed by God, unwilling to  fore, that the exact idea here is, that
repent, to believe, to submit to His  his ways, or his modes of feeling and
sovereignty, to acknowledge his in-  conduct were always perverse and
debtedness to mere grace for the hope forced, and hard; that there was
of eternal life. Pride is at the root of  always something tortuous and uuall the atheism, theoretical or prac-  natural about him; that he was not
tical, on the earth; at the root of all  straightforward and honest; that he
the reluctance which there is to seek  did not see things as they are, and did
the favour of God; at the root, there-  not act in a plain and upright manfore, of the misery and wretchedness  ner. ~ Thy judgments. Thy laws;
of the world.                       or, the principles of thy government.
5. His vways are always grievous.   Are far above out of his sight.
His paths; his manner of life; his  They are out of the range of his vision.
conduct towards God; his dealings   He does not see them. His thoughts
with men. The word rendered " are   grovel on the earth, and he is never
grievous,".3r^, ydhhiloo-has been  elevated in his views so as to see the
very variously rendered. The Latin  great principles of truth. ~ As for
Vulgate renders it, "His ways are   all his enemies, he puffeth at them.




PSALM X.                             91
6 He hath said in his heart, I     7 His mouth is full of cursing
shall not be moved; for I shall    and 2 deceit and fraud; under his
1 never be in adversity.           tongue is mischief and 3 vanity.
1 unto generation and generation.  2 deceits.   3 Or. iniquity.
lie treats them with contempt and  honours downto far distant times. It
scorn, as if he had no fear of them, or  is a common feeling among wicked
as if he were entirely confident of his  men that they can make permanent
own ability to overcome them. This their titles, and possessions, and rank,
is an illustration of his pride and self.  and that nothing will occur to reduce
confidence; for it is the characteristic  them  to the humble condition of
of the proud and self-confident to  others. Nothing more clearly shows
boast in this manner. The word ren.  the pride and atheism of the heart
dered "puffeth" means to breathe,  than this; and in nothing are the anto blow; and the idea here is, that he  ticipations and plans of men more sigacted as though he could sweep them  nally disappointed. Comp. the case of
away with a breath.                Shebna; see Notes on Isa. xxii. 15, seq.
6. He hath said in his heart. The  7. His mouth is full of cursing.
phrase, "he hath said," means that  Profaneness; blasphemy against God.
this was his deliberate and settled  In the former verse the writer had
character. What is here described  described the feelings of the heart;
was no sudden thing. It was not the  he now proceeds to specify the open
freak of passion; it was a deliberately  acts of the wicked. The meaning is,
formed purpose. The phrase, "in his that the wicked man, as here deheart," means that he had purposed  scribed, was one who was full of imthis; he had said this to himself in a  precation, swearing execration;-a
spirit of self-gratulation and confi. profane man;-a man who, whatever
dence. 1f I shall not be moved. That  was his belief about God, would conis, he was confident in his present con-  stantly call upon his name, and imdition, and he apprehended no changes.  precate his wrath on himself or others.
He had formed his plans so wisely,  An atheist, strange as it may seem,
that he believed he had nothing to  is as likely to make a frequent use of
apprehend; he feared neither sickness  the name of God, and to call on him,
nor adversity; he dreaded not the  as other men;-just as profane men,
power of his enemies; he feared no-  who have no belief in the Saviour,
thing even from  the providence of  swear by Jesus Christ. This passage
God; he supposed that he had laid  seems to be referred to by the apostle
the foundation for permanent pros-  Paul in Rom. iii. 14, not as a direct
perity. This feeling of self-confidence  quotation, as if the psalmist referred
and of security is sometimes found,  to the point which he was arguing,
to an extent that cannot be justified,  but as language which expressed the
in the hearts of even good men     idea that the apostle wished to con(comp. Notes on Job xxix. 18); and  vey.  See Notes on that passage.
it is common among the wicked. See  ~ And deceit. Marg., as in Heb.,
Ps. xlix. 11; Job xxi. 9. ~ For I  deceits. The meaning is,that he was
shall never be in adversity. Marg., false and treacherous; and perhaps
unto generation and generation. The  also that his treachery and fraud were
margin expresses the correct sense.  accompanied with the solemn sancThe idea of the wicked, as expressed  tion of an oath, or an appeal to God, as
here, is that they and their families  is likely to be the case among frauduwould continue to be prosperous;   lent and dishonest men. ~ Andfraud.
that a permanent foundation was    The word here used- - l, toch-is now
laid for hlonour and success, and for  commonly supposed to mean rather
transmitting accumulated wealth and oppression or violence. See Gesenius,




92                           PSALM   X.
8 He sitteth in the lurking-     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.                 in the secret places.
Lex. When this is attributed to his  ments or enclosures,-robbers would
mouth, it means that what he says-  naturally secrete themselves, thatthey
what he requires-what he commands,  might fall upon them  suddenly, or
is unjust, unreasonable, and oppres- that they might seize any one who
sive. ~ Under his tongue. Perhaps  left the village or encampment for
alluding to the serpent, whose poison  any purpose.  So Frazer remarks
is concealed at the root of the fang or  in his Travels in Chorasan, i. 437:
tooth, and therefore under the tongue.  " When the Turkomans design to fall
The meaning is, that beneath what  upon a village, they take a position
the wicked say, though it seems to be  near it in the rear, until in the mornharmless, as the tongue of the serpent  ing  the  unsuspecting  inhabitants
does, yet there lies mischief and ini-  drive out their herds, or leave the
quity, as the poison is hidden beneath  villages for some other purpose, and
the serpent's tongue. ~ Is mischief.  then they suddenly fall upon them."
The word here used means properly  De Wette, in loc. ~ In the secret
labour, toil; then trouble, vexation, places doth he murder the innocent.
sorrow. The meaning here seems to  From these retreats he suddenly falls
be that there lies under the tongue  upon those who are unsuspicious, and
that which gives or causes distress;  who have done him no wrong. The
to wit, wrong-doing; injustice to  word innocent here does not mean
others. ~ And vanity. Marg., ini   sinless in the absolute sense, but it
quity. This expresses the idea in the  means that they were innocent so far
original word. Whatever he says is  as the robber was concerned. They
evil, and is fitted to produce trouble  had done him no wrong; they had
and sorrow, as the concealed poison  given him no occasion to make war
in the mouth of the serpent causes  upon them. 1 His eyes are privily
pain and death.                    set.  Marg., hide themselves.  The
8. He sitteth in the lurking-places  Hebrew word means to hide, to conof the villages. As robbers do, who  ceal; to lay up in private; to hoard;
hide themselves in the vicinity of vil- to keep back; to hold back, etc.
lages, that they make a sudden de-  Here it means to conceal, to lurk in
scent upon them in the silence of the  ambush; and the idea is that his eyes
night, or that they may seize and rob  will secretly watch, or keep a lookthe inhabitants as they go forth in  out for them; that is, that his eyes,
the morning to attend their flocks to  or that he himself will be concealed,
the pastures, or to labour in the  that he may observe the goings of
fields. The word rendered villages  those whom he intends to make his
means properly an enclosure, as a  prey. 1~ Against thepoor. Or, the
court before a building; and then a  wretched, the afflicted, the defencevillage or hamlet, farm-buildings, or  less. The meaning is, that instead of
farm hamlets, usually erected around  being a helper of the poor and
an open space; and it is then used to  wretched, he is disposed to take every
denote the encampment of nomadic   advantage of them, and deprive them
tribes, who usually pitch their tents  of all their rights and comforts.
in a circle so as to form an enclosure,  9. He lieth in twait secretly. Marg.,
Gen. xxv. 16; Isa. xlii. 11. In the  in the secret places. See Notes on
neighbourhood of such places,-in   ver. 8. The object here is merely to
the  thickets, bushes, or ravines, illustrate the thought in the previous
that might be near such encamp-    verse, by an allusion to a lion and a




PSALM X.                             93
a lion in his den: he lieth in wait  10 1He croucheth, and humto catch the poor: he doth catch   bleth himself, that the poor may
the poor, when he draweth him      fall 2 by his strong ones.
into his net.                      Z breaketh himself. 2 Or, into his strong parts.
hunter. ~ As a lion in his den. As  rrr-r, "and  crushed,  he  sinks
a lion crouches down in his den,   down."  There is some uncertainty
ready to spring upon his prey. That  about the form in which the word i's
is, the lion is concealed, but is on the  used, but it is certain that it does
look out, and when his prey passes  not mean, as in our translation, he
near his den, he suddenly springs  croucheth.  The word     7, daupon it and secures it. So it is with
the wicked man. He carefully lays  chah, properly means to be broken
his plans. He conceals his purposes. in pieces, to be crushed; and this
He is himself hidden, or his plans are  idea runs through all the forms in
which the word occurs.   The true
all hidden. Suddenly lie springs upon idea, it seems to me, is tht this does
his victim, who is taken by surprise  idea, it seems to me, is that this does
and has no power of defence or escape.  not refer to the wicked man, but to
The purpose here is not so much to  his victim or victims, represented here
The purpose here is not so much to
describe the wicked man as a literal  by a word in the collective singular;
robber, as to conmpare the conduct of  and the meaning is that such a victim,
crushed and broken down, sinks under
the wicked with that of a robber,-                        sinks under
one who, like a lion or a hunter, lies  the power of the persecutor and
concealed until his victim is seen.  oppressor.  "And the crushed one
This will describe the conduct of a
large class of men-men who secretly  seAf  The word here used —— i,
lay plans of seduction, villany, and  yashoahh, — from  pn~., shuahhfraud, and who spring suddenly upon  means to sink down; to settle down.
their victims when there is no hope  Here it means to sink down as one
of escape.  ~ He lieth in wait to  does who is overcome or oppressed, or
catch the poor.  The helpless and  who is smitten to the earth. The
defenceless.  ~ Hire doth catch the  idea is, that he is crushed or smitten
poor, when he draweth him into his  by the wicked, and sinks to the
net. As a hunter does the wild beast.  ground. IT That the poor may fall.
Here the same thought is presented  Rather, as in the original, " and the
under a new image-that of a hunter.  poor fall;" that is, they do fall. The
He lays his sna'e, gin, or pit-fall, and  idea is, that they do in fact fall by
when the animal is allured into it, he  the arm of the persecutor and oppressprings the net suddenly on him, or  sor who treads them down. ~ By
the animal sinks into the pit, and is  his strong ones.  Marg., "Or, into
secured. SeeNotesonPs. vii. 15;ix.15.  his strong parts."  The text here
)10. RHe croncheth. Marg., breaketh  best expresses the sense. The referhimself.  Coverdale, "Then smiteth  ence is to the strong ones-the folhe, then oppresseth he." Prof. Alex-  lowers and abettors of the " wicked"
ander, "And bruised he will sink."  here referred to-his train of folHorsley, "And the overpowered man  lowers. The allusion seems to be to
submits."  Luther, "He slays, and  this wicked man represented as the
thrusts down, and presses to the earth  head or leader of a band of robbers
the poor with power."  This variety  or outlaws,-strong, athletic men
of interpretation arises from  some  engaged under him in committing
ambiguity in regard to the meaning  robbery on the unprotected.  See
of the original. The word rendered  vers. 8, 9. Under these strong men
croucheth-E-m';], in Chetib or the  the poor and the unprotected fall, and
text,-is in the Keri or margin,    are crushed to the earth. The mean



94                            PSALM X.
11 He hath said in his heart,     his face; he will never see it.
God hath forgotten: " he hideth       12 Arise, O LORD; O God, lift
u Ecc. viii. 11.
ing of the whole verse, therefore, may  musket, although the cannon of the
be thus expressed: "And the crushed  castles seem to command every foot of
one sinks dovn, and the poor fall the way."   Vol. i., pp. 487, 488.
under his mighty ones."  The word     11. He hath said in his heart, God
rendered poor is in the plural, while  hath forgotten. That is, this is his
the verb fall is in the singular; but  practical, habitual feeling. He acts
this construction is not uncommon   as if God had forgotten, or as if God
when the verb precedes. Nordheimer, takes no knowledge of what is occurHeb. Gram, ~ 759, i., a. The word   ring in the earth.  Comp. ver. 6.
rendered poor means the wretched or  ~ He hideth his face. God has hidthe afflicted, and refers here to those  den his face; that is, he does not look
who were unprotected,-the victims of  on what is occurring.  ~ He will
oppression and robbery. The follow-  never see it. That is, he will never
ing account of the condition of Pales-  see what is done. It cannot be suptine at the present time will illustrate  posed that any man would delibethe passage here, and show how true  rately say either that the memory of
the statements of the psalmist are to  God has failed, or that he will not see
nature. It occurs in " The Land and  what is done upon the earth, but the
the Book," by W. M. Thomson, D.D.,  meaning is, that this is the practical
Missionary in Syria. He is speaking  fbeling of the wicked man; he acts as
of the sandy beach, or the sand hills,  if this were so. He is no more rein the neighbourhood of Mount Car-  strained in his conduct than he would
mel, and says, respecting these "sandy  be if this were his deliberate conviedowns, with feathery reeds, running  tion, or than if he had settled it in his
far inland, the chosen retreat of wild  mind that God is regardless of human
boars and wild Arabs,"-" The Arab   actions. It is hardly necessary to say
robber lurks like a wolf among these  that this is a correct description of
sand heaps, and often springs out   the conduct of wicked men. If they
suddenly upon the solitary traveller,  deliberately believed that God was
robs him in a trice, and then plunges  regardless of human conduct, if they
again into the wilderness of sand   were certain that lie would not behold
hills and reedy downs, where pursuit  what is done, their conduct would not
is fruitless. Our friends are careful be different from  what it is now.
not to allow us to straggle about or  They do not act as 1T his eye were
lag behind, and yet it seems absurd to  upon them; they are not restrained
fear a surprise here,-Khaifa before,  by any sense of his presence.
and Acre in the rear, and travellers in  12. Arise, 0 LORD. See Notes on
sight on both sides. Robberies, how-  Ps. iii. 7.. This commences the second
ever, do often occur, just where we  part of the psalm, in which the author
now are. Strange country! and it    calls on God to remember those who
has always been so."  And then quot-  were oppressed and wronged by the
ing the passage before us (vers. 8-  wicked. By suffering the wicked thus
10), he adds, "A thousand rascals, the  to carry on their plans, God seemed
living originals of this picture, are  to be indifferent to human affairs, and
this day crouching and lying in wait  the psalmist, therefore, invokes him
all over the country to catch poor  to interpose, and to rescue the afflicted
helpless travellers. You observe that  from their grasp. ~ 0 God, lift up
all these people we meet or pass are  thine hand. As one does when he is
armed; no.r would they venture to go  about to strike, or to exert his power.
from Acre to Khaifa without their   The prayer is, that God would inter



PSALM   X.                            95
up thine hand: forget not the       his heart, Thou wilt not require
1 humble.                           it.
13 Wherefore doth the wicked        14 Thou hast seen it; for thou
contemn God? he hath said in        beholdest mischief and spite, to
1 Or, afflicted.        requite it with thy hand: the
fere to put down the wicked. ~ For-  stated in the concluding part of the
get not the humble. Marg., afflicted.  verse. ~ He hath said in his heart.
The margin expresses the true sense.  This expression is here repeated for
The idea is not that God would      the third time in the psalm. See
remember humble persons in the sense  vers. 6, 11. The idea is, that all this
in which that word is now commonly  is the work of the heart, and indicates
used, but that he would remember    the state of the heart. It cannot be
those who weredown-trodden,crushed,  regarded as the dictate of the reason
and afflicted. This is in accordance  or the judgment; but it is to be
with the marginal reading in the    traced to the wishes, the feelings, the
Hebrew Bibles, which is now usually  desires, and is to be regarded as
regarded as the more correct reading.  indicating the real condition of the
13. Wherefore doth the wicked     human heart.    A  man habitually
contemn God? That is, despise him;  desires this; he practically persuades
or treat him with contempt and dis-  himself that this is so; he acts as if
regard.  On what ground is this     it were so. ~ Thou wilt not require
done?   How is it to be accounted   it. Thou wilt not require an account
for? What is the proper explanation  of it; thou wilt not inquire into it.
of so strange a fact?  It is to be  The Hebrew is simply, "Thou wilt
observed here (a) that the psalmist  not seek;" and the idea is, that God
assumes this to be a fact, that the  would not make an investigation of
wicked do thus cortemn or despise   the matter. This fact, the psalmist
God. Of this he had no doubt; of    says, would account for the conduct
this there can be no doubt now. They  of the wicked. This is the actual
act as if this were so; they often  feeling of wicked men, that they are
speak of him as if this were so. They  not to give account of their conduct,
pay no respect to his commands, to his  or that God will not be strict to mark
presence, or to his character; they  their deeds. Men act as if they were
violate all his laws as if they were not  not responsible to their Maker, and
worth regarding; they spurn all his  as if it were a settled point that he
counsels and entreaties; they go for-  would never call them to account.
ward to meet him as if his wrath were  14. Thou hast seen it. Thou seest
not to be apprehended or dreaded.   all. Though men act as if their con(b) So strange a fact, the psalmist  duct was not observed, yet thou art
says, ought to be accounted for. intimately acquainted with all that
There must be some reason why it    they do. The workers of iniquity
occurs; and what that reason is, is  cannot hide themselves.  The idea
worth an earnest inquiry. It could  here is, that although God seemed not
not be possible to believe that man-  to notice the conduct of the wicked,
the creature of God, and a creature  and though the wicked acted as if he
so weak and feeble-could do it, un-  did not, yet that all this was seen by
less the fact were so plain that it  God, and that he would deal with
could not be denied. It is, then,   men according to justice and to truth.
worth inquiry to learn how so strange  ~ For thou beholdest mischief. All
a fact can be accounted for; and the  that is done on the earth, though
solution-the thing which will explain  perhaps in this case referring parthis, and which must be assumed to  ticularly to that which gave the
be true in order to explain it-is   psalmist trouble. T And spite. The




G6                           PISALM X.
poor 1 committeth   himself unto    wicked and the evil mnan: seek
bee; thou art the helper of the    out his wickedness tillw thou find
fatherless.                         none.
15  Break thou the arm of the       16 The LORD is King T for ever
1 leaveth.  v Psa. xxxvii. 17.  w 2 Kings xxi. 12-15. x 1 Tim. vi. 15, 16.
word spite with us, though it origin-  3; Mal. iii. 5; James i. 27.  The
ally denoted rancour, malice, ill-will,  psalmist here refers to the general
now denotes usually a less deliberate  character of God as that in which all
and fixed malice than is indicated by  the oppressed, the crushed, the helpthose words, but is used to denote a  less may trust; and he mentions this
sudden fit of ill-will excited by ter-  particular case as one that best illusporary vexation. It relates to small  trated that character.
subjects, and is accompanied with a   15. Break thou the arm    of the
desire of petty revenge, and implies  wicked. The arm is the instrument
that one would be gratified with the  by which we effect a purpose, and esdisappointment or misfortune of an-  pecially in wielding a sword or a
other. The word here, however, in   spear, as in battle; and if the arm is
the original, means anger, wrath,   broken, we are powerless. The psalmmalice; and the idea is, that God had  ist, therefore, prays that God would
seen all the anger of the enemies of  render the wicked, in this respect,
the psalmist. ~ To requite it with  powerless. ~ And the evil man. Of
thy hand. By thine own interposi-   all the evil, or the wicked. In retion or agency,-the hand being the  gard to the prayer here, see Notes on
instrument by which we accomplish   Ps. v. 10. ~T Seek out his wickedness
anything.   The idea is, that the   till thou find none. Till it is all pupsalmist felt assured that God would  nished; till there has been a full
not pass this over.   Though the    recompense. This is a wish that no
wicked acted as if he did not see or  wicked act of his should be forgotten;
regard their conduct, yet the psalmist  that exact justice should be rendered.
felt assured that God would not be  If it is right to punish the wicked at
unmindful of it, but would, in due  all, it is right to deal with them just as
time, visit them with deserved punish-  they deserve; if any wickedness may
ment. ~ The poor committeth hin-    properly be punished, all may be;
self unto thee. Marg., leaveth. The  and, whatever may occur, the sinner
word rendered poor is the same as   may be assured that he will not be
that which occurs in ver. 10. It    punished merely for a part of his sins.
means here those who are helpless and  If God punishes the wicked at all,
defenceless; the oppressed and the  there will be nothing left unpunished.
down-trodden. The word committeth     16. The LORD is King for ever and
or leaveth means that he leaves his  ever. That is, he reigns, and he will
cause with God; he trusts in his pro-  reign for ever. This is one of the intection and interposition; he gives  stances which frequently occur in the
himself no anxiety as to the result.  Psalms, where, though there is a deHe knows that God can deliver him   spending spirit, or an apprehension of
if he sees that it is best; and he is  danger expressed in the beginning of
assured that God will do that which  the poem, it ends with the language of
it is best should be done.`~ Thou  exultation and triumph. The psalmart the helper of thefatherless. That  ist speaks here as if what he had deis, this is the general character of  sired was actually accomplished, and
God,-the character in whichhehasre-  as if the enemies that had encomvealed himself to man. Comp. Ex. xxii.  passed him, and all the enemies of the
22; Deut. x. 18; Isa. i. 17; Ps. lxviii.  Lord, were actually overthrown, and
5; lxxxii. 3; Jer. xlix. 11; Hos. xiv.  God now reigned supreme. He was




PSALM X.                              97
and ever: the heathen are per-      1 prepare their heart, thou wilt
ished out of his land.              cause thine ear to hear;
17 LORD, thou hast heard Y the      18 z To judge the fatherless and
desire of the humble: thou wilt      y Isa. lxv. 24. 1 Or, establish. z Isa. xi. 4.
so confident that this would be so, Aim from   the hand of those who
that he speaks of it as if it werealready  would oppress and wrong him. In
done. Comp. Rom. iv. 17; see also   other words, the psalmist prays that
Ps. vi. 8, 9; vii. 17; ix. 18.  ~ The  God would manifest himself in his real
heathen are perished out of his land.  and proper character as the vindicator
That is, this would so certainly occur  of the fatherless (see Notes on ver;
that he might speak of it as if it were  14), or of those who are represented
actually done.  The word heathen    by the fatherless-the feeble and the
here refers to the enemies of God and  helpless.  And the oppressed. Those
of his cause, who arethe principal sub-  who are down-trodden, crushed, and
jects of the psalm. Comp. Ps. ix. 5.  wronged. See Notes on Ps. ix. 9.
The land, here, refers to the land of  T That the man of the earth. LitePalestine, or the Holy Land, regarded  rally, "the manfrom the earth;" i. e.,
as a land sacred to God, or in the  that man springing from the earth,
midst of which he himself dwelt.    or created of the dust (Gen. ii. 7)17. LORD, thou hast heard the de.  man frail, short-lived, feeble-should
sire of the humble.  Their desire or  no more set up an unjust authority,
their prayer that thou wouldst inter-  trample on the rights of his fellowpose in their behalf in the time of  worms, or suppose that he is superior
danger, and rescue them. Comp. Ps.  to his fellow-creatures.  ~ May no
vi. 8, 9. The word humble here refers  nore oppress.  Marg., terrify.  The
to those who were poor, down-trodden,  original word means properly to teroppressed; and the original reference  rify, to make afraid; that is, in this
is, doubtless, to the psalmist himself,  place, to terrify by his harsh and
and to his friends. He was so cer-  oppressive conduct. It is to be obtain that God would interpose, he had  served here that the original wordsuch assurance that his prayer would  Y,~ aratz-has a very close resembe answered, that his mind was per-  blance in sound to the word rendered
fectly calm.  ~ Thou wilt prepre    earth-Hyi, eretz-and that this is
their heart. Marg., "or, establish." ommonly supposed to be an instance
The margin seems most accurately to  of the figure of speech called parono
express the meaning of the original  nasia, when the words have the same
oAr' -*           *   vasia, when the  words have the same
word-^'.?, tcchin.    The idea is,  sound, but are of different significathat he would settle or confirm their  tions. It is not certain, however, that
heart; that is, that he would dispel  there is in this case any designed retheir fears and allay their apprehen-  semblance, but it is rather to be supsions by the assurances of his favour,  posed that it was accidental. In reand by his gracious interposition.  gard to the prayer in this verse, it
They had been full of apprehension  may be proper to observe that there
and alarm, but the assurances of the  is always occasion to utter it, and will
Divine favour would establish their  be until the Gospel shall pervade the
hearts and give them peace. ~ Thou  hearts of all men. One of the most
wilt cause thine ear to hear. Another  common forms of wickedness in our
form of expressing assurance of the  world is oppression-the oppression
same thing. The idea is, that he    of the fatherless, of the poor, of the
would incline his ear, or make it atten-  dependent-the oppression of the subtive to the cry of his afflicted people.  jects of government, and the oppres18. To judge the fatherless. That  sion of the slave. One of the most
is, to vindicate the orphan; to rescue  affecting things in regard to this is,
VOL...                                           F




98                           PSALM    XI.
the oppressed, that the man of         the earth may no more 1 oppress.
1 Or, terrify.
that it is done by a man made " from   to put our trust still in God. Others
the earth," —a child of dust-a crea-have supposed that the psalm was comture composed of clay-of no better     posed  when he was in the cave of
mould than others, and soon to return  Adullam (1 Sam. xxii.), and in imminent
mould than others, and soon to return
danger of his life from the persecutions
to the dust from which he was taken.   of Saul. A more plausible opinion is
Yet frail and weak man strives to feel  that of Amyraldus, who supposes that it
that he is better than those clothed   was composed when David was in the
with a skin not coloured like his own,  court of Saul, and when he may have
or those born in a more humble con-    been advised to leave the court-a place
dition of life; and, in defiance of all  of danger-and flee to a place of safety.
the laws of God, and all the rights of  But it cannot be determined with cerhis fellow-men; he crushes and grinds  tainty on which of these occasions the
themoth   eat.Fpsalmhn was composed, if it was on either
them to the earth. For such sins God        em. All that is apparent in the
of them. All that is apparent in the
will interpose, and he will yet show   psalm itself is, that it was when the
himself to be the helper of the father-  author w-as in danger, and when some of
less and the   oppressed. May    He    his friends advised him to seek safety by
hasten the day when oppression and     flight, ver. 1. Instead of doing this,
wrong shall cease in the world!        David determined to remain where he
was, and to put his trust in God, with
PSALMA  XI.               the belief that he would interpose and
deliver him.
~ 1. Author of tlhepsalm.-This psalm   i 3. Contents of the psalm.-This
is ascribed to David, both in the title  psalm lmay be properly regarded as
and in the location which it has among  divided into two parts:
the Psalms. There is nothing in the      I. The counsel of some timid and fearpsalm to make this doubtful, and indeed  ful friends to the writer, in the circumits structure is so much in accordance  stances of danger in which he was, to
with those usually ascribed to David, as  make his escape, and to seek safety by
to leave no doubt as to its authorship.  flight, vers. 1-3. They advise him to'The very difficulties of the psalm,"  flee as a bird to the mountain; that is,
says Prof. Alexander, " are proofs of its  to flee to a place of security, while he
antiquity, and strong corroborations of  could, for he seems to have been sur.the title which ascribes it to David."  rounded by enemies. The arguments by
~ 2. Occasion on which it was corn-  which they enforced this counsel seem
posed.-Of this there is no intimation in  to be referred to in vers. 2, 3, and were
the title, or in the psalm itself. There  these: (a) that the wicked had made
is no special reference to any of the in-  preparations to destroy him, for their
cidents of David's life, although some of  bows and arrows were ready, ver. 2; and
the thoughts or images were suggested  (b) that the condition of affairs was as if
apparently by the recollection of what  the very foundations were destroyed;
occurred in the persecutions of Saul or  that there was nothing to rest on; and
the rebellion of Absalom. Different oc-  that all his hopes, in his present condicasions in the life of David have indeed  tion, must be swept away, ver. 3. In
been referred to as having led to the  these circumstances all his hopes of
composition of the psalm. Venema sup-  safety, in their apprehension, was in
poses that it was composed when David  flight.
was in the wilderness of Ziph, and when,  II. The views which the author of the
betrayed by the inhabitants of the wil-  psalm entertained on the subject, in reply
derness, and pursued by Saul, his friends  to this, vers. 4 —7. He had unwavering
began to advise him to seek a place of  confidence in God; he did not despair;
safety by flight, 1 Sam. xxiii. 14-23.  he believed that God would protect him;
This gave occasion, Venema supposes,   he believed that the object of God in perfor his expressing the sentiment-which  mitting this was to try the righteous, and
is the leading sentiment in the psalm-  that in due time he would come forth
that when our affairs seem to be hope-  and rain snares, fire, and brimstone, upon
less, we are not to be in despair, but are  the ungodly. The state of mind thus




PSALM XI.                             99
PSALM     XI.             a bird to your mountain?
To the chief Musician. A Psalm of David.  2 For, lo, the wicked a bend
IN   the LORD put I my trust:       their bow, they make ready their
how say ye to my soul, Flee as               a Psa. lxiv. 2-4.
evinced, is that of firmness in trying  change not uncommon in the Hebrew
circumstances; steady confidence in God  writings -seems designed to refer
when things seem to be most adverse;  to te whole class of persons in those
and an assured belief that God will in
due time rescue those who put their trust  circumstances  The mindo urns from
in him. It is the manifestation of firm-  his own particular case to that of
ness against the counsels of the timid; others in the same circumstances;
the language of unshaken trust in God  and the language may be designed to
whenthe fearful and unbelieving despair. imply that this was the usual counsel
For the meaning of the title, see Notes  given to such persons; that, on the
on Ps. v.                           same principle on which they now
advised flight in this particular case,
1. In the LORD put I my trust.    they would also advise flight in all
This, in general, expresses the state of  similar cases. That is, they would
mind of the author-a state of feeling  counsel persons to flee to a place of
which runs through the entire psalm.  safety when they were in danger of
It is designed to be an answer to the  their life from persecution. This is
counsel which others had been giving  the common counsel of the world;
him to escape, and it implies that he  this would be the ordinary teaching
was determined at that time, and    of human prudence. The mountains
always, to put his trust in God. They  in Palestine were regarded as places
advised him to flee. In the existing  of safety, and were the common recircumstances he felt that that would  fuge of those who were in danger. In
have implied a want of confidence in  their caves and fastnesses, and on
God. He determined, therefore, to   their heights, those who were in danmaintain his present position, and to  ger found security, for they could
rely upon the interposition of God in  there hide themselves, or could more
due time. ~T How say ye to my soul. easily defend themselves, than they
How say ye to me-the soul being put  could in the plains and in the vallies.
for the person himself.  Why do you  Hence they became the place of resay this to me? how can you give me  treat for robbers and banditti, as well
such counsel, as if I were to run away  as for the persecuted. The allusion
from danger, and to put no trust in  to the bird here does not imply that
God?   He seems to have supposed    birds sought a refuge in the mounthat such an act of flight would have  tains, and that he was to resemble
been construed by his enemies, and  them in this respect; but the point of
by the enemies of religion, as evidence  the comparison turns on the rapidity
that he had no faith or confidence in  with which this refuge should be
God. Such circumstances often occur  sought:" Fly to the mountains as
in the world; and when that would   swiftly as a bird flies from danger."
be the fair and natural construction  Comp. Matt. xxiv. 16; Judges vi. 2;
of one's conduct, the path of duty is  Heb. xi. 38.
plain. We are to remain where we      2. For, lo, the wicked bend their
are; we are boldly to face the danger,  bow. These are to be regarded as the
and commit the whole matter to God. words of the persons referred to in
~ Flee as a bird to your mountain.  the previous verse, who had advised
This implies that it was supposed   the persecuted psalmist to flee to the
there was no longer any safety where  mountains. In this verse reasons are.
he then was. The use of the plural  suggested for that advice. The read
number here-"Flee ye," —by a        sons are, that the enemy was pred




100                          PSALM XI.
arrow upon the string, that they     3 If the foundations bbe demay 1 privily shoot at the upright  stroyed, what can the righteous
in heart.                          do?
i in darkness.                     b 2 Tim. ii. 19.
paring for an attack, and that at an  words of the psalmist's advisers; or
unexpected moment the attack would  as an argument why lie should make
be made unless he should effect his  his escape. The word "foundations,"
escape. Apprised of the danger, he  here, refers to those things on which
might now make good his escape, and  society rests, or by which social order
avoid the peril which was impending.  is sustained-the great principles of
The common weapon in war, as in    truth and righteousness that uphold
hunting, was the bow and arrow.    society, as the foundations on which
The process of.preparing for the use  an edifice rests uphold the building.
of the bow consisted in bending it,  The reference is to a destruction of
and properly adjusting the arrow. those things in a community, when
The Hebrew word used here is tread;  truth is no longer respected; when
"the wicked tread upon the bow;" justice is no longer practised; when
that is, with a view to bend it. The  fraud and violence have taken the
bow was made of steel, or strong   place of honesty and honour; when
wood, or pieces of ivory framed to-  error prevails; when a character for
gether, and it often required great  integrity and virtue affords no longer
strength-beyond the strength of the  any security. This is supposed to be
arm-to bend it so as to adjust the  the case in the circumstances referred
string. Hence the foot was placed  to in the psalm, when there was no
upon the centre, and the two ends  respect paid to truth and justice, and
drawn near to each other. ~T They  when the righteous, therefore, could
make ready their arrow upon the    find no security. It is under these
string. Hebrew, "theyfit orfix the  circumstances the advice is given
arrow upon the string." That is, they  (ver. 1), that the righteous should
place the end of the arrow in the  seek safety in flight. ~t Wh7at can
proper place upon the string of the  the righteous do? What source of
bow. ~ That they may privily shoot  safety or confidence has he? His
at the upright in heart. Marg., as in  trust for his own safety, and for the
the Hebrew, in darkness. That is, good of society, has always been in the
that they may do it secretly or    prevalence of just principles, and he
treacherously. They do not intend to  hasnoother resource. Whateverothers
do it in open day, or (as we should  may do; whatever reliance they may
say) "in a fair fight;" but they mean  place on such things, he can have no
to do it when their victim is not  confidence in fraud, dishonesty, and
aware of their design. The phrase,  error-in secret machinations and
"the upright in heart," may either  plans of treachery and deceit. His
denote their own conviction that those  reliance is, and must be, in the prewhom they designed so to attack were  valence of just principles; in the obupright in heart-thus knowing that  servance of law; in the diffusion of
they were innocent; or it may be a  truth; in plans and deeds which are
statement of the advisers in the case, honourable and pure. When these
that those whom they counselled were  no longer prevail, the argument is,
thus upright-a statement on their there is nothing on which he can repart that the attack was made on the  pose confidence in executing the plans
righteous. The latter is probably the  on which his heart is fixed, and his
true construction.                 proper course would be to flee (ver. 1).
3. If the foundations be destroyed.  Part of this is true; part not. It is
These are still to be regarded as the  true that all the hope of the righteous




PSALM   XI.                           101
4 The LORD     is in his holy     heaven: his eyes behold, his eyetemple, the LORD'S throne is in     lids try, the children of men.
c Hab. ii. 20.            5 The LORD trieth the rightis in the prevalence of principles of  purposes of the wicked, and all the
truth and justice, and that for the  wants of the righteous. The thought
success of the objects nearest to his  here, as one imparting a sense of
heart, whether of a private or public  safety, is, that God sees us. He is
nature, he has no other resource or  not ignorant of what our enemies are
hope; but it is not always true, even  doing, and he is not ignorant of what
when injustice, fraud, and error pre-  we need. If he were, the case would
vail, that he should withdraw from  be different. We might then despair
society and seek his safety in flight,  of safety, and feel that our enemies
and leave the world to its own course.  could overcome and destroy us. It is
His presence may be the very thing  much, in the trials of life, to have
to counteract this; his duty may be  this assurance-this constant feeling
to remain and face the evil, and to en-  -that God sees us. He knows our
deavour to secure a better state of  condition, our wants, our dangers; he
things. So the psalmist understood  knows all that our enemies are doing
in his case.                        -all their machinations against us.
4. The LORD is in his holy temple.  Knowing all this, we may be assured
Heb., " Jehovah is in the temple of  that he will interpose when it is best
his holiness."  That is, he is in hea-  that he should interpose, and that he
ven, regarded as his temple or dwell-  will suffer nothing to come upon us
ing-place. This is the answer of the  which it is not best that he should
psalmist to the suggestions of his ad-  permit. When evil befals us, therevisers that he should flee from danger.  fore, it does not come because God
The answer is, in substance, that he  does not know it, or because he could
had nothing to fear; that he had a  not prevent it, but because, seeing it
protector in heaven; and that he    all, he judges that it is best that it
might appeal to Him for defence. The  should thus occur. Comp. Gen. xvi.
idea is, that God, the protector of the  13. ~ His eyelids try. That is, they
righteous, is always in the heavens;  prove, penetrate into, as if by seeing
that his throne is always accessible;  through them. The "eyelids" here
and that to it the persecuted may   are synonymous with the eyes. The
come, and may always be safe. ~r The  form of the language is varied in acLORD'S throne is in heaven. God is  cordance with a custom common in
a king, ruling the universe. As such,  Hebrew, and there is attributed here
the seat of his power or dominion is  to the eyelids what properly belongs
represented as in heaven, where he  to the eyes-the power of seeing.
administers his government.  That    [ The children of men.   All men,
throne is fixed, and the affairs of his  good and bad. He knows them alluniverse will be administered with jus-  all their purposes, their designs, their
tice. The righteous, therefore, may  wishes, their dangers.  He knows,
hope in his protection, and need not  therefore, what our enemies are doflee when the wicked assail them.   ing; he knows what are our perils;
The idea here is that of unwavering  and we may safely leave our cause
confidence in God as sitting upon the  with him. We should not, therefore,
throne of the universe, and as admi- listen to the counsel which advises us
nistering its affairs with justice and  to flee (ver. 1), but should rather put
truth. Comp. Isa. lxvi. 1, "Heaven  our trust in him who dwells in the
is my throne."   See Notes on that  heavens.
verse. ~   i His eyes behold. Ho sees  5. The LORD trieth the righteous.
everything in all parts of his vast em-  That is, he proves them, searches
pire, and therefore he knows all the  them, tests the reality of their piety.




102                           PSALM XI.
eous: but the wicked, and him       rain 1 snares, fire a and brimstone,
that loveth   violence, his soul    and an 2horrible tempest: this
hateth.                             shall be the portion of their cup.
6 Upon the wicked he shall         I Or, quick burning coals.  d Gen. xix. 24.
2 Or, burning.
His dealings with them are such as  them. Knowing this, the persecuted
to test the genuineness of their reli-  author of the psalm, instead of fleeing,
gion, and are designed to show their  calmly committed himself and his
sincerity and the real power of their  cause to God.
religious principles. It is not for the  6. Upon the wicked. Upon all the
purpose of destroying them, or pun-  wicked. ~f Ie shall rain. He shall
ishing them, that he deals with them  pour down as in a furious tempest.
as he does, but it is to show the reality  T Snares.  It seems rather incon.
of their attachment to him. This lan-  gruous to speak of raining down
guage seems hereto be used to show the  "snares," - understanding by the
feeling of the persecuted and afflicted  word snares, as it is used with us, that
author of the psalm. He understood  which entangles, as the snares by
the reason why these calamities were  which we catch a bird, or by which a
suffered to come upon him,-to wit,  wild animal is taken. Comp. Notes on
as a trial of his faith;-and therefore  Job xviii. 8-10. The word here used,
it was his duty to remain and bear  however, seems to refer to anything
these troubles, and not to attempt to  by which one is taken in his career
escape from them by flight. He says,  or course, or is involved in difficultherefore, that these troubles in the  ties; and the meaning is, that God
case of the righteous were in strong  would arrest or seize upon the wicked,
contrast with the purpose of the    as a wild beast is secured by the
Divine dealings towards the wicked,  snares or the toils of the hunter. By
on whom God would " rain" snares, their being sent down as in a " rain,"
fire, and brimstone. In their case  is denoted that such means of their
his judgments were for the purpose  arrest and punishment would exist in
of punishing and destroying; in the  abundance, so that they could not escase of the righteous it was to " try"  cape. ~ Fire and brimstone. There
them, or to test the reality of their  is probably an allusion here to the
religion.  ~T But the wicked. The   destruction of Sodom and Gomorrah,
wicked in general. All the wicked.  Gen. xix. 24. As those cities were emiIr And him that loveth violence. Re-  nent for their wickedness, and were
ferring particularly here to those who  destroyed on account of their guilt,
were engaged in persecuting him who  they furnished an illustration of the
was the author of this psalm. They  manner in which God would treat the
were contemplating acts of violence  wicked in all future times. As they
towards him (ver. 2); he says that  were destroyed on account of their
all such persons were the objects of  wickedness, so will all the wicked be
the Divine displeasure, and would be  destroyed. ~ And an horrible temappropriately punished. ~ His soul pest. As a furious blast of wind
hateth; i.e. he hates. God is often  sweeps away houses and trees, spreadspoken of in language appropriate to  ing wide desolation, so will the wicked
man; and he is here referred to as  be swept away by the manifestation
having a soul,-as he is elsewhere as  of the wrath of God. ~ This shall
having eyes, hands, or feet. The mean-  be the portion of their cup. That is,
ing is, that all such persons were the  this shall be what they shall drink.
objects of the Divine abhorrence, and  See Notes on Isa. li. 17. The idea is,
that the Divine dealings with them  that the Lord holds out to them a
were not, as with the righteous, to  cup for them to drink-a cup containtry them, but to punish and destroy  ing a deadly mixture. The allusion




PSALM XII.                             103
7  For the righteous      LORD    tenance doth behold the upright.
loveth righteousness; his counis to the mode of administering pun-  man, in reply to the suggestion (ver.
ishment by a poisonous draught-not  1) that he should "flee " from danger.
an unfrequent mode of punishment in  The argument is, that God would be
ancient times. The idea in the whole  his defender, and that he might safely
-verse is, that the wicked would be  rely on His protection. The wicked
destroyed, and that, therefore, there  have everything to fear; the rightwas nothing ultimately to be appre-  eous, nothing. The one is never safe;
hended from them. God would pro-    the other, always. The one will be
tect his own friends, and would de-  delivered out of all his troubles; the
stroy all those that sought their   end of the other can be only ruin.
hurt.  In these circumstances the
righteous should confide in him as             PSALM XII.
their protector, and not "flee."
7. For the righteous LORD loveth    This psalm purports to be "A Psalm of
righteousness. This would be more   David," and there is no reason to doubt
correctly rendered, "For Jehovah is  that it was composed by him. On what
occasion it was composed is now unrighteous; he loves righteousness."  occasion it was composed is no i  nThe idea is, tt      known, and there is nothing in the psalm
The idea is, that God is himself    itself to decide. Some have
itself to enable us to decide. Some have
righteous, and consequently he loves  supposed that it was written in view of
those who are righteous. He may be  the persecution of David by Saul; and
confided in, therefore, by the righteous  others, that it was in view of the rebelas their friend, and being under his lion of Absalom. There is nothing in the
protection they have nothing to fear.  psalm, however, which shows that it has
~ Hlis countenance doth behold the  any special reference to those persecuupright.  The wordrendered  " col n-  tions or troubles; nothing which might
upright. The word rendered    counnot have been uttered if those troubles
tenance" is, in the Hebrew, in the  had never occurred. All the expressions
plural number;-literally,"hisfaces."  in the psalm are of a general character,
It is not easy to account for this use  and seem rather to refer to a prevailing
of the plural, though it is common  state of iniquity than to any particular
in the Scriptures. There may be an  manifestation of wickedness as pertainallusion to the fact that man seems to  ing to the psalmist himself,
have two faces-one on the right side,  Thc psalm undoubtedly does refer to
and one on the left, two eyes, two  prevailing iniquity, and it is not difficult, two nostrils, etc., as if mde  to determine to whatformn of iniquity it
cheeks, two nostrils, etc., as i made  refers.  It was a general failure of
up of two persons. Applied to God,  fidelity among good men; a general
it has no other signification than it  withdrawal from active duties of such
has when applied to man; nor should  men as had before been found faithful;
we seek to find anything mystical   a want of that firmness and zeal which
in the fact that the plural form is it was proper to expect from those who
used. The term here, like the eyelids  professed to be good men. Particularly
in ver. 6, is equivalent to eyes, since   refers to revili  modes of tspeec
among those from whom it was right to
the most remarkable feature of the  expect better things:-a condition in
countenance is the eyes; and the    which there was a want of seriousness
idea is, that God looks upon the    and sincerity in conversation.; in which
upright; that is, he sees their dangers flattery abounded; in which double
and their wants; he looks upon them  meanings in conversation were common;
with favour and affection.  Being   in which promises solemnly made could
thus constantly under his eye, and  not be relied on; and in which there
was, in consequence, great wrong done to
being objects of his favourable regard,  th  poo  n. t  u nsuspecting-dhoseo
t  o   the poor and the unsuspecting-those
they can have nothing to fear; or, in  who, on account of their ignorance and
other words, they are safe.  This, their unsuspicious nature, were greatly
then, is the argument of tlh righteous  injured by putting confidence in such




104                          PSALM XII.
PSALM    XII.             man    ceaseth; for the faithful
To the chief Musician upon l Sheminith.  fail from among the children of
A Psalm of David.men
men.
HELP, LORD; for the godly                    te, Pa.vi.,title.
promises and assurances.  In this state  failed, and hence he invites the Divine
of things the psalmist felt that it was  interposition.  For the godly man.
proper to call on God to protect those  The word here used properly denotes
who were exposed to such wrongs.
v^ ^      ^      ^     tho all0 The eord cIhere used properly denotes
The psalm, therefore, is composed of  the serczful man — Dn, hhasid. It
these parts:-                      is a term  applied to the righteous,
I. A statement of the prevailingeondi-  because it is a prominent trait in the
tion of things, as a reason why it was  character of a pious man that he is
proper for God to interpose, vers. 1, 2.  merciful, kind benignant. Hence the
If. The fact that the Lord would                            en
interpose in such cases, and would cut  general character is often denoted by
off this class of persons, vers. 3 —5. the special characteristic; in te same
II1. The strong contrast between the  way as we speak of a pious man as a
words of the Lord and the language  good man, a just man, a righteous
which was then in prevalent use, ver. 6.  man. The idea suggested by the use
The words of the Lord were pure; pure  of the term here is, that it is always
as silver tried by the severest tests of fire.  a characteristic of a pious man that
IV. A deep conviction on the part of  he is merciful or benignant. Comnp.
the psalmist that God would be the pro-. 
tector of those who were thus exposed to  Ps. v. 3; xxxii. 6, where the same
injury and wrong; particularly he would  word is rendered godly;-Ps. xxx. 4;
keep them from the purposes of such a  xxxi. 23; xxxvii. 28; 1. 5; lii. 9;
generation for ever, ver. 7.        lxxix. 2; lxxxv. 8, where it is rendered
V. The closing verse, "The wicked  saints;-and Deut. xxxiii. 8; Ps. xvi.
walk on every side, when the vilest men  10; lxxxvi. 2; lxxxix. 19, where it
are exalted" (ver. 8), seems to be but  is rendered holy. ~ Ceaseth. The
the carrying out of the idea of the Divine  word here used-ho m  gamar-means
protection in the  psalm: "Let the
wicked walk about, therefore, on every  properly to bring to an end; to conside when vile men are exalted to   plete; to perfect. Hence it means to
power; for God is the protector of his  come to an end, to cease, to fail. Gepeople, and all such men are under his  senins.-This might -occur either
control."  Or it may be the statement of  by their being cut off by death; or
a fact that wickedness did abound, or  by their ceasing to exert their influthat men seemed to be unrestrained when         r   r   i        i
wicked men were in power, though wit  ce  faour of reion; that is, by
the idea that God saw them, and would  a general prevalence of wickedness
so check and restrain them that the  among those who professed to be the
injured and the wronged would be pro-  friends of God. The latter seems to
tected.                             be the meaning here, since, in the
The title to the psalm-" To the chief  following verses, the psalmist proceeds
Musician upon  Sheminith "-is the   tospecif thelllaner in which they
same as that of the sixth Psalm, except  "fail;" not by death, but by speaking
that the words "On Neginoth," used                                That
there, are here omitted.  See Notes on  v ty, falsehood and flattery. That
that psalm.                         is, their conduct was such that their
influence failed, or was lost to the
1. Help, LOD. Heb.," Save, JE-    community.    No reliance could be
HovAH."   The idea is that there was  placed on them, and, therefore, the
no human help, and, therefore, the  psalmist so earnestly calls on God for
Divine help is implored. The psalmist  his interposition. The idea is, that
saw that those on whom reliance was  when men professing religion become
usually placed for the promotion of  conformed to the world,-when they
the cause of truth and virtue now   live like other men,-when they cease




PSALM XII.                            105
2 They speak vanity every one       3 The LORD shall cut off all
with his neighbour: with flattel-   flattering lips, and the tongue
ing lips, and with l a double heart,  that speaketh 2 proud e things;
do they speak.                            2 great.
1 an heart and an heart.          e 1 Sam. ii. 3; Dan. vii. 8, 25
to exert an influence in favour of  equal or smooth; then, to make smooth
piety,-when they fall into habits of  or to shape, as an artisan does, as
sin, it is a time to call on God with  with a plane; and then, to make
special earnestness for his aid. Often  things smooth with the tongue, that is,
such conduct on the part of the pro-  to flatter. See Ps. v. 9; Prov. v. 3;
fessed friends of religion makes such  xxvi. 28; xxviii. 23; xxix. 5. The
an appeal to God more proper than   meaning is, that no confidence could
even the death of good men does, for,  be placed in the statements made.
in the latter case, their influence is  There was no certainty that they
simply withdrawn; in the former, not  were founded on truth; none that
only is this influence which they might  they were not intended to deceive.
exert lost to the church, but there is  Flattery is the ascribing of qualities
a positive bad influence to be counter-  to another which he is known not to
acted.  The fall of a professor of  possess,-usually with some sinister
religion into sin is a greater loss to  or base design.  f And with a double
the church than his death would be. heart. Marg., as in Heb., a heart and
~ For the faithful. Those who pro-  a heart; that is, as it were, with two
fess faith; those who are bound by  hearts, one that gives utterance to
their vows to be faithful to God and  the words, and the other that retains
to his cause. The word is equivalent  a different sentiment. Thus, in Deut.
to the believing, and is properly ex-  xxv. 13, the phrase in Hebrew, a
pressive of trust or faith in God.  stone and a stone means, as it is. Fail from  among the children of  translated, "divers weights "-one
men. Fail, as above noted, by their  stone or weight to buy with, and
misconduct; by being false to the   another to sell with. So the flatterer.
trust committed to them.            He has one heart to give utterance to
2. They speak vanity. This is a   the words which he uses towards his
statement of the manner in which the  neighbour, and another that conceals
"godly" and the "faithful" fail, as  his real purpose or design. No constated in ver. 1. One of the ways   fidence, therefore, could be placed in
was that there was a disregard of   such persons. Comp. Notes on Job
truth; that no confidence could be  xxxii. 22.
placed on the statements of those     3. The LORD shall cut off. This
who professed to be pious; that they  might be rendered, "May the Lord
dealt falsely with their neighbours.  cut off," implying a wish on the part
The word vanity here is equivalent to  of the psalmist that it might occur.
falsehood. What they spoke was a     But probably the common rendering
vain and empty thing, instead of being  is the correct one. It is the statethe truth. It had no reality, and   ment of a solemn truth, designed for
could not be depended on. ~I Every  warning, that all such persons would
one with his neighbour. In his state.  be punished. ~ All flattering lips.
ments and promises.    No reliance  The meaning is, that he will cut off all
could be placed on his word. ~ With  persons who use flattery; that is, he
flattering lips. Heb., "Lips of smooth-  will cut them  off from  the favours
ness."  The verb from   which the   which he will show to his own people,
word here used is derived-p57,      or will punish them. The word here
hhalak-means properly to divide, to  used is the common one to denote
distribute; then, to make things    disowning or excommunicating, and
F2




106                         PSALM XII.
4 Who have said, With our          5 For the oppression of the
tongue will we prevail; our lips   poor, for the sighing of the needy,
are I our own: who is lord over    now will I arise, saith the LORD;
US?1 zwith us.
derives its meaning from the act of words that they are responsible for
separating offenders from a commu- what they say, as well as for what
nity. See Gen. xvii. 14; Lev. xvii. they do. But their conduct was such
10; xviii. 29; xx. 3, 6; et scepe. that this was the fair interpretation
~1 And the tongue that speaketh proud  to be placed on what they said. They
things. That boasts, or is self-confi-  would speak this if they openly prodent. For an example of this, see  fessed and avowed what was their real
Isa. xxviii. 15; and compare the   opinion.  ~ Who is lord over us?
Notes on that passage. It was this  That is, who has a right to control us
disposition to falsehood, flattery, and  in the case? There are many who
boasting, which constituted' the fact  practically avow this as a principle
stated in ver. 1, that "godly" and  of conduct, and who seem to feel that
" faithful" men-men on whom re- they are not responsible for their
liance might be placed, whose word  words, however much they may admit
might be trusted, and whose pro-   their responsibility for their actions.
mised aid in the cause of truth might  There is usually a greater degree of
be depended on-had seemed to "fail"  recklessness among men in regard to
among men. That is, no such men    their speech than in regard to their
could be found.                    conduct; and many a man who would
4. Who have said. Who habitually  shrink from doing another wrong by
say. This does not mean that they  an act of dishonesty in business, may
had formally and openly said this-for  be utterly reckless as to doing him
none would be likely to do so-but  wrong by an unkind remark.
that they had practically and really  5. For the oppression of the poor.
said this by their conduct.  They  That is, on account of the wrong done
acted as if it were the real principle  to the poor in the manner specified
on which they framed their lives, that  above-by the abuse of the power of
they might use their tongues as they  speech. On account of the slanders
pleased.  Z Withourtongue. Literally,  uttered against them, or the frauds
"as to," or "in respect to our tongue;"  perpetrated on them by the abuse of
that is, by our tongue. It was by  this power. The reference is to the
the tongue that they expected to   wrongs done when    no confidence
accomplish their purposes. It was  could be placed in men's words; when
not by direct power, or by violence, they uttered words of "vanity" and
but by the power of speech. ~ Will  "flattery " (ver. 2); when promises
we prevail. Literally, " We will do  were made only to be broken, and
mightily;" that is, they would accom-  obligations assumed never to be fulplish their purposes. They relied on  filled. In such a state of things the
the power of speech-on their ability  poor were the most likely to suffer.
in influencing others; in deceiving  In performing service for others-in
others; in persuading others to fall in  daily labour on a farm or in a mechanwith their plans. ~ Our lips are our  ical employment-they would depend
own. That is, we may use them as   for support on the promises made by
we please; no one has a right to con-  their employers; and when their pay
trol us in the use of what properly  was withheld, they and their families
belongs to ourselves. It cannot be  must suffer. Comp. James v. 4. Rich
meant that they intended to assert  men, having other resources, would
this openly as a right, for there are  not thus suffer; but the poor must
perhaps none who will not admit in  always suffer when there is in the




PSALM XII.                            107
I will set him in safety from  him   pure words; as silver tried in a
that 1 puffeth at him.              furnace of earth, purified seven
6 The words of the LORD are       times.
1 Or, would ensnare him.               f Psa. cxix. 140.
community a disregard of the obliga-  that by a word or a breath they could
tion of promises. In like manner,   destroy them.
the poor would be most likely to " be  6. The words of the LORD. In contaken in " by the acts of unprincipled  trast with the words of the persons
men, and to be deceived in their small referred to in vers. 2-4.  Their
dealings with them. Other classes of  words were vanity, flattery, and falsethe community would be on their     hood; and no reliance could be placed
guard; but the poor, unacquainted   on them. In contrast with these
with the arts of cunning men, are   words, the words of the Lord were
always liable-though   on a small   pure. They were to be relied on. All
scale, yet of importance to them-to  his sayings were true and faithful.
be wronged by the false statements  The design is to bring his words into
and promises of those against whom  contrast with the sayings of such men,
they can have no redress. fT For the  and to show how much more safety
sighing of the needy, etc. The word  there is in relying on his promises
needy here is synonymous with poor.  than on the promises made by such
It refers to those in humble circum-  men. Man failed, but God would not.
stances, who were peculiarly liable to  Reliance could not be placed on the
be wronged by deceitful statements  words of even the professedly " godly"
and promises.  I will set him in   and "faithful" (ver. 1), but entire
safety. I will make him safe. I will  confidence might be placed in the
save him from the evils which they  words of Jehovah. All his words were
thought to bring upon him. The      true, pure, faithful, so that even when
general idea is, that God is the vindi-  his own professed friends failed, and
cator of the poor and the oppressed.  no confidence could be placed in
IT From  him that puffeth at him. them, yet there was still reason for
Professor Alexander renders this, "I  unwavering confidence in God himwill place in safety him that shall  self. 1 Are pure words. That is,
pant for it."  Gesenius renders it, they are without any mixture of
"Whom    they puffed at; i. e., the  falsehood-for this idea is implied in
oppressed." The language in the ori- the comparison which the psalmist
ginalis difficult. It may mean either  rtakes when he says that they are
"he pants for it," or "he puffs at  like silver purified in the furnace,
him;" and the meaning can only be   that is, from which all the dross has
determined by the connexion. That   been removed. ~ As silver tried in
would rather seem to be what is indi-  afurnace of earth. The word here
cated in our common version; to wit,  rendered furnace properly means a
that the persons referredto as oppress-  workshop.  Perhaps it corresponds
ing the poor and needy, puffed at   nearly with our word laboratory, as
them; that is, they looked upon them  the term  is now used by chemists.
with contempt, and felt that with a  It evidently refers to some place
puff of their breath they could blow  where the metal was tried and purithem away. They regarded them as    fled. The words rendered " of earth"
insignificant and worthless. By this  literally mean " on the earth," or " in
construction, also, the connexion with  the earth."  The language does not
the main statement will be best pre-  mean that the " furnace" was made of
served-that the injury referred to in  earth, as would seem to be implied in
the psalm was done by words, by the  our version, but that the "furnace"
breath of the mouth-thus indicating  or laboratory was erected on the




108                          PSALM XII.
7 Thou shalt keep them, O           8 The wicked walk on every
LORD, thou shalt preserve 1 them    side, when the vilest 2 men are
from this generation for ever.      exalted.
I him, i.e., every one of them.        2 of the sons of men.
earth, or in the earth. It may refer  signs of their enemies, but he would
to something like a crucible placed  always interpose as often as there was
on the ground, around which a fire of  any need of his help. That is, they
intense heat could be made. It is   were now, and would be at all times,
probable that some such structure   entirely safe. They had nothing to
would be made near the mines where  fear, for God was their refuge and
ore was obtained, and that the ore  their help.
would be thus purified from dross be-  8. The wicked walk on every side.
fore it was removed.    F Purified  Everywhere. They have full license,
seven times. By passing it seven    or seem to be wholly unrestrained.
times-that is, very often-through   ~ When the vilest men are exalted.
the fire.  The word seven in the    Marg., "The vilest of the sons of men
Scriptures denotes a complete or per-  are exalted."  This expression has
feet number, and is often used to de-  been very variously translated. Bishop
notefrequency. The idea here would  Horsley renders it, "When the scorn
seem to be that the process was re-  of the sons of men is exalted."  De
peated until the silver became entirely  Wette, " They exalt themselves; terpure. The sense is, that the words  ror to the sons of men."   Luther,
of the Lord are perfectly pure. There  "Where such wicked people rule
is no admixture of falsehood in his  among the sons of men."  Hengstenstatements; there is no deception in  berg, " Like exaltation is disgrace to
his promises; there is no flattery in  the sons of men."  Prof. Alexander
what he says. This was the ground   seems inclined to favour this last
of confidence on the part of the psalm-  view. According to this interpretaist-that while men (even those who  tion, the meaning is, that " although
professed to be good men) so failed  the wicked are now in the ascendant,
that no reliance could be placed on  and the righteous are treated with
their statements, the most perfect  contempt, this disgrace is really an
trust could be reposed on all the   exaltation, because only.....in man's
statements of God.                  judgment, not in God's, who will
7. Thou shalt keep them. That is,  abundantly  indemnify his people
the persons referred to in ver. 5-the  for the dishonour put upon them."
poor and the needy who were suffer-  The word rendered in our version
ing from  the wrongs inflicted on   "the vilest" —nl.l,zullooth-means,
them. The idea is, that God would   according to Gesenius, trembling, terguard and defend them. They were    ror. It occurs nowhere else in the
safe in his hands. Comp. Ps. xxxvii.  Scriptures. The verb from which it is
3-7. ~ From this generation. This   derived-1T, zalal-means to shake,
generation, or this race of detractors,  to tremle then (as one shakes out
flatterers, and oppressors. The idea  or casts away worthless things) to be
is, that that entire generation was  vile, abject, despised; worthless. Pereminently wicked, and that none but  haps, however, the common version
God could deliver the poor and theexpresses the idea more accurately
needy from  their designs.  I For   than any of these proposed amendever. That is, constantly, or as long  ments. I would offer the following
as they would need the Divine pro-  as a fair translation of the passage:
tection.  God would not interpose   "The wicked walk on every side;
alid save them from the present trou  [it is] as the lifting up, or the exalte.
ble, and then leave them to the de- tion of vileness among the sons of




PSALM ErII.                             109
PSALM     XIII.              0  LORD? for ever? how long
To the 1 chief Musician. A Psalm of David.  wilt thou hide gthy face from
HOW     long wilt thou forget me,     me?
1 Or, orerseer.  g Psa. lxxxviii. 14.
men."   That is, the state of things is  and there is no reason to suppose that he
as if the vilest were exalted, or were  was not the author. Yet there are in it no
honoured. It seems to be the very     indicationsofthetimewhen itwaswritten
exaltation of wickedness or depravity  or of the circumstances under which it was
in the world. A state of thinos ex-   composed. It would seem to have been
*n.hein a time of persecution, and it would
ists in whichl, from thie prevalence of  be most natural to refer its composition
iniquity, the wicked seem to go un-   to the persecutions which David experestrained;, in which no regard is    rienced from Saul.  Most of the Rabbipaid to truth; in which falsehood     nical writers understand it as referring
and flattery abound; and it is as if  to the whole Hebrew people, and as
honour were done to the worst forms   expressing their sentiments and feelof sin, and the most abandoned seem   ings in times of persecution in general.
to be the most exalted. This appears IKimchi understands it as referring to the
to be the reason in the mrind of the  present exile and trials of the Jewish
to be the reason in the mind of the   p       ^ Wette.-^    psalm, though
people. De WFette.-The psalm, though
psalmist why the Divine interposition  undoubtedly composed with reference to
is necessary; with this idea the psalm  the peculiar circumstances and trials of
commences, and with this it appro-    the author, contains sentiments applipriately closes. There was a state of  cable at all times to believers, and may be
wide-spread depravity and successful  regarded as exemplifying the way in
iniquity, as if all honour were con-  which pious feeling expresses itself in
ferred on wicked and abandoned men,   times of persecution and trial.  Indif    wh ie the virtuous were oppresed  viduals are not unfrequently in circume the vrtuous were oppressed stances in which the language of this
and   degraded.    The   psalm   ex-  psalm exactly expresses the feelings of
presses confidence in God-confidence  their hearts; and the psalm is of great
in his faithful word and promises;    and permanent value, therefore, in the
but the psalmist sees a state of things  church, as illustrating the fact that good
wherein it was eminently desirable    men may sometimes feel desolate and
that God should interpose, for the    forsaken, as if even God had left them;
ri.gteous seemed to have failed out   the fact that they will, in such circumrighteous seemed to have failed outs              earnestly to God for his
ofM~ teeta th wcesee      stances, cry earnestly to God for his
of the earth, and the wicked seemed   interposition; and the fact that they
to be wholly in the ascendancy.       will have, and will manifest, as the result
of such an appeal to God, a cheerful
PSALM XIII.                confidence in his protecting care.
This psalm consists properly of three  The title-" To the chief Musician"
parts:-                               (marg., overseer) —-is the same as that
I. A complaint as of one who was    prefixed to the fourth Psalm, with the
forsaken by God; who was persecuted,  omission of the words " On Neginoth."
and who saw no means of deliverance;  See the Notes on that title.
who took counsel with his own heart             l     w    t fo       m 
how he might be delivered, but who      1. Jtow long wilt thouforget me, 
found no way in which it could be done,  LORD?  Literally, until when. The
vers. 1, 2.                           psalmist breaks out into this cry in
II. An earnest prayer to God that He  the midst of his troubles. He had
would interpose; that He would attend  apparently borne them as long as he
to the cry of the sufferer; that He would  could. It seemed as if they would
enlighten his mind; that his enemy    neercome to an end. We may premight not be allowed to prevail against  sume that he had been patient and
him, and rejoice over his fall, vers. 2, 3.
III. A cheerful confidence in God that  unmurmuring; that he had borne his
he would grant this favour, and interpose  trials long with the hope and belief
in his behalf, vers. 5, 6.            that they would soon terminate; that
This is entitled, "A Psalm of David,"  he had waited patiently for deliver



110                        PSALM    XIIT.
2 How long shall I take coun-    my heart daily? how long shall
sel in my soul, having sorrow in   mine enemy be exalted over me?
ance, uttering no words of complaint;  third aspect of the case, or the third
but now he begins to despair. He   phase of the trouble, i.e., that he was
feels that his troubles will never end. perplexed and embarrassed, having a
He sees no prospect of deliverance;  deep and heavy sorrow in his heart,
no signs or tokens that God would  and he asks how long this was to con.
interpose; and he breaks out, there-  tinue. ~f Shall I take counsel in my
fore, in this language of tender com-  soul. This refers to the methods
plaint, as if he was utterly forsaken,  which he endeavoured to devise to
and would be for ever. The mind,   escape from trouble. He was pereven of a good man, is not unfre-  plexed, persecuted, and apparently
quently in this condition.  He is forsaken; and being thus apparently
borne down with troubles. He has   forsaken,hewasconstrained to attempt
no disposition to murmur or cor-   to devise some plan for his own deplain. He bears all patiently and  liverance, without interposition or
long. He hopes for relief. He looks  help from on high. He was under a
for it. But relief does not come;  necessity of relying on himself; and
and it seems now that his troubles  he asks how long this was to continue,
never will terminate. The darkness  or when he might hope that God
deepens; his mind is overwhelmed;  would interpose to aid him by his
he goes to God, and asks-not with  counsels, and thus to deliver him.
complaining or murmuring, but with  ~ Having sorrow in my heart daily.
feelings  bordering  on  despair-  Every day; constantly.   That is,
whether these troubles never will there was no intermission to his
cease; whether he may never hope   troubles. The sorrow in his heart
for deliverance.  ~ For ever? He   seems to have been not merely that
had been forgotten so long, and there  which was caused by troubles from
appeared to be so little prospect of without, but also that which sprang
deliverance, that it seemed as if God  from the painful necessity of attemptnever would return and visit him   ing to form plans for his own relief,
with mercy. The expression denotes  -plans which seemed to be in vain.
a state of mind on the verge of de-  ~ How  long shall mine enemy be
spair. ~T How long. Referring to a  exalted over me? This is the fourth
second aspect or phase of his troubles. form or phase of his trouble, and he
The first was, that he seemed to be  asks how long this was to continue.
forgotten.  The second referred to  This clause suggests perhaps the exact
here is, that God seemed to hide his form of the trial. It was that which
face from him, and he asked how long  arose from the designs of an enemy
this was to continue. ~T Wilt thou  who persecuted and oppressed the
hide thy face from me.  Favour-    psalmist, and who had done it so
friendship-is shown by turning the  effectually that he seemed to have
face benignantly towards one; by   triumphed over him, or to have him
smiling upon him;-in    Scriptural  completely in his power.  All the
language, by " lifting up the light of other forms of the trial-the fact that
the countenance" upon one.    See  he seemed to be forgotten; that God
Notes on Psalm iv. 6.    Aversion, had apparently averted his face;
hatred, displeasure, are shown by  that he was left to form plans of
turning away the countenance. God  deliverance which seemed to be vain,
seemed to the psalmist thus to show  were connected with the fact here
marks of displeasure towards him, adverted to, that an enemy had perand he earnestly asks how long this  secuted him, and had been suffered
was to continue.                   to gain a triumph over him. Who
2. How long. This refers to the  this enemy was we do not know.




PSALM    XIII.                       111
3 Consider and hear me, 0          4 Lest mine enemy       say, I
LORD   my God; lighten      mine   have prevailed against him; and
eyes, lest I sleep h the sleep of those that trouble me rejoice
death;                             when I am moved.
h Jer. li. 39.           5 But I have trusted in thy
3. Considerand hear me. Literally,  day, so the Christian lies down in
"Look, hear me."  God had seemed   death with the hope of awaking in
to avert his face as if he would not  the morning of the resurrection to
even look upon him (ver. 1); and the  the pursuits and enjoyments of a new.
psalmist now prays that he would look  and eternal day.  Everywhere else
upon him-that he would regard his  death is to the mind a long and unwants-that he would attend to his  broken sleep. Comp. Jer. li. 39, 57.
cry. So we pray to one who turns     4. Lest mine enemy say, I have preaway from us as if he were not dis- vailed against him.  I have overposed to hear, and as if he cared  powered him; I have conquered him.
nothing about us. ~ Lighten mine   That is, to triumph over him as having
eyes. The allusion here is, probably,  obtained a complete victory. ~ And
to his exhaustion, arising from trouble  those that trouble me.  Heb., My
and despair, as if he were about to die. adversaries. The reference here is
The sight grows dim as death ap-   the same as in the former member of
preaches; and he seemed to feel that  the verse. It is to the enemies that
death was near. He says that unless  seemed almost to have triumphed over
God should interpose, the darkness  him already, and under whose power
would deepen, and he must die. The  he was ready to sink.  r Rlejoice.
prayer, therefore, that God would  Exult; triumph.   ~ When I an
"enlighten his eyes," was a prayer  moved. Moved from my steadfastness
that he would interpose and save him  or firmness; when I am overcome.
from that death which he felt was  Hitherto he had been able to hold out
rapidly approaching. ~ Lest Isleep  against them; now he began to dethe sleep of death. Literally, " Lest  spair, and to fear that they would
I sleep the death;" that is, in death,  accomplish their object by overcoming
or, as in the common version, the  and subduing him. His ground of
sleep of death. The idea is, that  apprehension and of appeal was, that
death, whose approach was indicated  by his being vanquished the cause in
by the dimness of vision, was fast  which he was engaged would suffer,
stealing over him as a sleep, and that  and that the enemies of religion
unless his clearness of vision were  would triumph.
restored, it would soon end in the   5. But I have trusted in thy mercy.
total darkness-the deep and pro-   In thy favour; thy friendship; thy
found sleep-of death.   Death is   promises. His original confidence had
often compared to sleep. See Notes  been in God only, and not in himself.
on 1 Cor. xi. 30; John xi. 11, 13;  That confidence he still maintained;
1 Thess. iv. 14; Daniel xii. 2. The  and now, as the result of that, he
resemblance between the two is so  begins to exult in the confidence that
obvious as to have been remarked in  he would be safe. The idea is, "I
all ages, and the comparison is found  have trusted in the mercy of God; I
in the writings of all nations. It is  still trust, and I will trust for ever."
only, however, in connexion with ~T My heart shall rejoice in thy salvaChristianity that the idea has been  tion. The word salvation here does
fully carried out by the doctrine of  not refer to salvation in the future
the resurrection; for as we lie down  world, but to deliverance from his
at night with the hope of awaking to  present troubles, or to God's interpothe pursuits and enjoyments of a new  sition in putting him into a condition




112                         PSALM    XIV.
mercy; my heart shall rejoice in because he hath dealt bountifully
thy salvation.                      with me.
6 I will sing unto the LORD,
of safety. The idea is, that he had  views of his character, his mercy, his
entire confidence that God would in-  love, break upon the mind. The
terpose, and that there would yet be  clouds open. Light beams upon us.
cause to rejoice in that salvation as  Our souls take hold of the promises of
actually accomplished. He now calls  God, and we, who went to his throne
on his heart to rejoice in the assurance  sad and desponding, rise from  our
that it would be his. So with us.   devotions filled with praise and joy,
There will not only be rejoicing in  submissivetothetrialswhichmadeusso
salvation when actually accomplished,  sad, and rejoicing in the belief that all
but there may, and should be, in the  thingswill work together for our good.
firm conviction that it will be ours.
6. I will sing unto the LORD, be.-PSALM              XI
cause he hath dealt bountifully with
me. The word which is here rendered   This purports to be one of David's
dealt bountifulEly-_5, gamal-means  psalms, and there is no reason to doubt
p  to d  a   the correctness of the superscription.
properly to deal with any one; to   Yet we are entirely ignorant of the time
treat any one well or ill; and then,  and the circumstances of its composition.
to requite, or recompense. When used  There is nothing in the psalm that
absolutely, as it is here, it is con-  throws any light on this point, and conmonly employed in a good sense, jecture would be vain. It would seem
meaning to deal favourably, or kindly,  to have been composed under the influtowards any one; to treat any one   ence of an affecting conviction of the
with favour. It means here that God  depth and extent of human depravity,
had showvn him kindness or favour,  and in view of prevalent impiety and
had shown him kindness or favour,   neglect of God; but such a state of
and had thus laid the foundation for  things was not confined to any one
gratitude and praise.  The psalm    period of the life of David, as it is not to
closes, therefore, with expressions of  any one country or period of the world.
joy, thankfulness, triumph. Though  Unhappily there has been no country
it begins with depression and sadness,  and no age in which, in view of existing
it ends with joy. This is often o-  facts, such a psalm as this might not
servable in the Psalms. In the com-  hae been composed; or in which the
it often  occurs  entire proof on which the psalmist relies
mencement   it often   occurs that   o support his melancholy conclusions,
the mind is overwhelmed with sor-   might not have been found.
row, and there is earnest pleading    The psalm embraces the following
with God. Light, under the influence  points:of prayer, breaks in gradually upon   I. A statement of prevalent depravity,
the soul. The clouds disperse; the  particularly in denying the existence of
darkness disappears. New views of   God, or in expressing the wish that there
the goodness and mercy of God are   were no God, ver. 1.
iprda u n  II. The evidence of this, vers. 2-4.
imparted; an assurance of his favour  This is found in two things:-(a) first,
is brought to the soul; confidence in  in the representation that the Lord
his mercy springs up in the heart;  looked down from heaven for the very
and the psalm that began with sor-  purpose of ascertaining whether there
rowful complaining ends with the    were any that "understood and sought
language of praise and of joy. So, too,  after God," and that the result of this
it is in our own experience. Afflicted,  investigation was that a hadgone aside,
depressed, and sad, we go to God. and had become defiled with sin, vers.
Everyth     d seems dark   We'ae n' o2. 2, 3. (b) The second proof is a prevailEverything seems dark. We have no   ing disposition on the part of the wicked
peace-no clear and cheerful views-  to judge severely of the conduct of God's
no joy. As we wait upon God, new    people; to magnify their errors and




PSALM    XIV.                           113
PSALM     XIV.              corrupt; they have done abominTo the chief Musician. A Psalm of David.  able works; there is none that
TRHE fool hath said in his heart,    doeth good.
There is no God.      They are
faults; to make use of their imperfec-  there were no God was to take even
tions to sustain themselves in their own  this last comfort away.
course of life-represented  by their    V. The psalm closes, in view of these
" eating up the sins of God's people as  thoughts, with an earnest prayer' that
they eat bread," ver. 4.  There was an  God would interpose to deliver his poor
utter want of kindness and charity in  and oppressed people, and with the stateregard to the imperfections of others;  ment that when this should occur, his
and a desire to find the people of God so  people would rejoice, ver. 7. Instead of
offending that they could, by their im-  their low and oppressed condition-a
perfections and faults, sustain and vin-  condition  wherein their enemies tri-.dicate their own conduct in neglecting  umphed over them, and endeavoured
religion. The idea is that, in their  still further to aggravate their sorrows
apprehension, the religion of such per-  by taking away even their faith in God
sons was not desirable, —that the God  — they would rejoice in him, and in the
whom they professed to serve could not  full proof of his existence and of his
be God.                              favour towards them.
III. Yet, the psalmist says, they were  The psalm, therefore, is designed to
not wholly calm and satisfied with the  describe a condition of things in which
conclusion which they were endeavour-  wickedness abounds, and when it takes
ing to reach, that there was no God.  this form-an attempt to show that there
Notwithstanding their expressed wish  is no God; that is, when there is a
or desire (ver. 1), that there was, or that  prevalence of atheism, and when the
there might be no God, their minds were  design of this is to aggravate the suffernot at ease in that conclusion or desire.  ings and the trials of the professed friends
They were, says the psalmist, "in  of God by unsettling their faith in the
great fear," for there was evidence  Divine existence.
which they could not deny or resist that  The title is the same as in Ps. xi. and
God was "in the generation of the    xii. Comp. Notes on the title to Ps. iv.
righteous," or that there was a God
such as the righteous served, ver. 5. This  1. Thefool. The wordfool is often
evidence was found in the manifestation  used in the Scriptures to denote a
of his favour towards them; in his   wicked man-as sin is the essence of
interposition in their behalf, in the proof  folly. Comp. Job ii. 10; Ps. xxiv.
which could not be resisted or denied i; Gen. xxxiv. 7; Det. xxii. 21.
that he was their friend. These facts  18; Gen. xxxv. 7; Deut. xxl. 21.
produced "fear" or apprehension in the The Hebrew word      rendered 
minds of the wicked, notwithstanding  person in Isaiah xxxii. 5, 6. Elseall their efforts to be calm.        where it is renderedfool, foolish, and
IV. The psalmist says that their course foolish mnan. It is designed to conwas designed to bring shame upon the  vey the idea that wickedness or imcounsel or purposes of the "poor" (that  piety is essential folly, or to use a term
is, the people of God, who were mainly  n describing the wicked which will,
among the poor, or the humble and op-  perhaps, more than any other, nake
pressed classes of the community)-because they regarded God as their refuge, e mind averse to the sin-for there
ver. 6. As God was their only refuge,  is many a man who would see more
as they had no human hope or reliance,  in the word fool to be hated than in
as all their hope would fail if their hope  the word wicked; who would rather
in God failed, so the attempt to show  be called a sinner than   a fool.
that there was no God was adapted and  ~j Hath said. That is, has thought,
designed to overwhelm them with shame  for thereference is to what is passing
and confusion-still more to aggravate  in his mind.   In his heart.  See
their sufferings by taking away their     s            I       ear      See
only hope, and leaving them to despair.  Notes on Ps. x. 11. He   ay not
Their religion was their only consolation,  have said this to others; he may not
and the purpose of those who wished that  have taken the position openly before




114                        PSALM    XIV.
2 The LORD looked down from      to see if there were any that did
heaven upon the children of men,   understand, and seek God.
the world that there is no God, but  such a man nothing would be more
such a thought has passed through  dark and distressing than anything
his mind, and he has cherished it;  which would compel him to doubt the
and such a thought, either as a mat-  fact of God's existence. It is only a
ter of belief or of desire, is at the  wicked man who finds pleasure in an
foundation of his conduct. He acts  argument to prove that there is no
as if such were his belief or his wish. God, and the wish that there were no
~f There is no God.    The words   God springs up only in a bad heart.
"there is" are not in the original.  ~ They are corrupt. That is, they
The literal rendering would be either  have done corruptly; or, their con"no God," " nothing of God," or    duct is corrupt. ~T They have done
"God is not."  The idea is that, in  abominable works. They have done
his apprehension, there is no such  that which is to be abominated or
thing as God, or no such being     abhorred; that which is to be deas God. The more correct idea in   tested, and which is fitted to fill the
the passage is, that this was the be-  mind with horror. ~ There is none
lief of him  who is here called a  that doeth good. Depravity is uni"fool;" and it is doubtful whether  versal. All have fallen into sin; all
the language would convey the idea  fail to do good. None are found who
of desire-or of a wish that this   are disposed to worship their Maker,
might be so; but still there can be no  and to keep his laws. This was oridoubt that such is the wish or desire  ginally spoken, undoubtedly, with reof the wicked, and that they listen  ference to the age in which the psalmeagerly to any suggestions or argu- ist lived; but it is applied by the
ments which, in their apprehension,  apostle Paul, Rom. iii. 10 (see Notes
would go to demonstrate that there is  on that passage), as an argument for
no such being as God. The exact state  the universal depravity of mankind.
of mind, however, indicated by the   2. The LORD looked down from
language here, undoubtedly is that  heaven. The * original word heresuch was the opinion or the belief of 9', shakaph-conveys the idea of
him who is here called a fool. If this  bendingforward, and hence of an inis the true interpretation, then the  tense and anxious looking, as we bend
passage would prove that there have  forward when we wish to examine
been men who were atheists. The    anything with attention, or when we
passage would prove, also, in its con-  look out for one who is expected to
nexion, that such a belief was closely  come.  The idea is that God looked
linked, either as a cause or a con-  intently, or so as to secure a close
sequent, with a corrupt life; for this  examination, upon the children of
statement immediately follows in re-  men, for the express purpose of ascer-:gard to the character of those who taining whether there were any that
are represented as saying that there  were good. He looked at all men;
is no God. As a matter of fact, the  he examined all their pretensions to
belief that there is no God is con-  goodness, and he saw none who could
monly founded on the desire to lead a  be regarded as exempt from  the
wicked life; or, the opinion that there  charge of depravity. Nothing could
is no God is embraced by those who  more clearly prove the doctrine of
in fact lead such a life, with a desire  universal depravity than to say that
to sustain themselves in their depra-  an Omniscient God made an express
vity, and to avoid the fear of future  examination on this very point, that
retribution. A man who wishes to   he looked over all the world, and that
lead an upright life, desires to find  in the multitudes which passed under
evidence that there is a God, and to  the notice of his eye not one could be




PSALM    XIV.                         115
3 They are all gone aside, they   there is none that doeth good, no,
are all together become Ifilthy;    not one.
1 stinking.
found who could be pronounced right-  "gone aside " means properly to go
eous. If God could not find such an  off, to turn aside or away, to depart;
one, assuredly man cannot. ~ Upon   as, for example, to turn out of the
the children of men. Upon mankind;  right way or path, Ex. xxxii. 8.
upon the human race.     They are   Then it means to turn away from
called "children," or sons (Hebrew),  God; to fall away from his worship;
because they are all the descendants  to apostatize, 1 Sam. xii. 20; 2 Kings
of the man that God created-of      xviii. 6; 2 Chron. xxv. 27. This is
Adam.   Indeed the original word    the idea here-that they had all aposhere is Adam-t-l. And it may be     tatized from the living God. The
questionable whether, since this be-  word "all" in the circumstances
came in fact a proper name, desig-  makes the statement as universal as
nating the first man, it would not  it can be made; and no term could
have been proper to retain the idea  be used more clearly affirming the
in the translation -" the sons of   doctrine of universal depravity. ~
Adam;" that is, all his descendants.  hey are all together becomefilthy.
The phrase occurs frequently to de-  The word " all" here is supplied by
note the human race, Dent. xxxii. 8;  the translators. It was not necesPs. xi. 4; xxi. 10; xxxi. 19; xxxvi. sary, however, to introduce it in order
7; lvii. 4; etscepe.  To seeif there  that the idea of universal depravity
vere any that did understand.   If  might be expressed, for that is imthere were one acting wisely-to wit,  plied in the word rendered together,
in seeking God.   "Acting wisely"'1Tn, yahhddv. That word properly
here stands in contrast with the folly  conveys the idea that the same chareferred to in the first verse. Reli-  racter or conduct pervaded all, or
gion is always represented in the   that the same thing might be exScriptures as true wisdom. ~ And    pressed of all those referred to. They
seek God. The knowledge of him;     were united in this thing-that they
his favour and friendship. Wisdom   had become defiled or filthy. The
is shown by a desire to become ac-  word is used with reference to perquaintfl with the being and perfec-  sons, as meaning that they are all
tions of God, as well as in the actual  in one place, Gen. xiii. 6; xxii. 6; or
possession of that knowledge; and in  to events, as meaning that they ocno way can the true character of man  curred at one time, Ps. iv. 8. They
be better determined than by the ac.  were all as one. Comp. 1 Chron. x.
tual interest which is felt in becom-  6. The idea is that, in respect to
ing acquainted with the character of  the statement made, they were alike.
him who made and who governs the    What would describe one would deuniverse. It is one of the clearest  scribe all. The word rendered "beproofs of human depravity that there  come filthy" is, in the margin, renis no prevailing desire among men   dered stinking. In Arabic the word
thus to ascertain the character of  means to become sharp, or sour as
God.                                milk; and hence the idea of becomo
3. They are all gone aside. This  ing corrupt in a moral sense. Geseverse states the result of the Divine  nius, Lex. The word is found only
investigation referred to in the pre-  here, and in the parallel Ps. liii. 3, and
vious verse. The result, as seen by  in Job xv. 16, in each of which places
God himself, was, that all were seen  it is rendered filthy. It relates here
to have gone aside, and to have be-  to character, and means that their
come filthy.  The word rendered     character was morally corrupt or de



116                         PSALM XIV.
4 Have all the workers of ini-   my people as they eat bread, and
quity no knowledge? who eat up    call not upon the LORD.
filed. The term is often used in that  that the reason of this is that they
sense now.  ~ There is none that   love iniquity.  ~ WZho eat up my
doeth good, no, not one.  Nothing  people as they eat bread. They suscould more clearly express the idea  tain themselves in their own course
of universal depravity than this ex-  of life by the imperfections of the
pression. It is not merely that no  people of God. That is, they make
one could be found who did good,   use of their inconsistencies to confirm
but the expression is repeated to give  themselves in the belief that there is
emphasis to the statement. This en-  no God. They argue that a religion
tire passage is quoted in Rom. iii. 10  which produces no better fruits than
-12, in proof of the doctrine of uni.  what is seen in the lives of its proversal depravity. See Notes on that  fessed friends can be of no value, or
passage.                           cannot be genuine; that if a pro4. _Hae all the workers of iniquity  fessed belief in God produces no hapno kznoledge?  Literally, "Do they  pier results than are found in their
not know, all the workers of iniquity,  lives, it could be of no advantage to
eating my people, they eat bread;  worship God; that they are themJehovah they call not."  The several  selves as good as those are who profess
statements in this verse in confirma-  to be religious, and that, therefore,
tion of the fact of their depravity are  there can be no evidence from the
-(a) that they have no knowledge of  lives of the professed friends of God
God; (b) that they find pleasure in  that religion is either true or of any
the errors and imperfections of the  value. No inconsiderable part of the
people of God-sustaining themselves  evidence in favour of religion, it is inin their own wickedness by the fact  tended, shall be derived from the lives
that the professed friends of God are  of its friends; and when that evidence
inconsistent in their lives; and (c)  is not furnished, of course no small
that they do not call on the name of  part of the proof of its reality and
the Lord, or that they offer no wor-  value is lost. Hence so much imship to him. The whole verse might  portance is attached everywhere in
have been, and should have been put  the Bible to the necessity of a conin the form of a question. The first  sistent life on the part of tSJe prostatement implied in the question is, fessed friends of religion  Comp. Isa.
that they have no knowledge. This  xliii. 10. The words "my people"
can be regarded as a proof of guilt  here are properly to be regarded as
only (1) as they have opportunities of the words of the psalmist, identifying
obtaining knowledge; (2) as they neg- himself with the people of God, and
lect to improve those opportunities,  speaking of them  thus as his own
and remain in voluntary ignorance; people. Thus one speaks of his own
and (3) as they do this from a design  family or his own friends.  Comp.
to practise wickedness.  See this  Ruth i. 16. Or this may be spoken
argument stated at length by the   by David, considered as the head or
apostle Paul in Rom. i. 19-28.     ruler of the nation, and he may thus
Comp. Notes on that passage. This  speak of the people of God as his
proof of human depravity is every- people. The connexion does not allow
where manifested still in the world,  of the construction which would re-in the fact that men have the     fer the words to God. ~ And call
opportunities of gaining the know-  not upon the LORD. They do not
ledge of God if they chose to do it; in  worship Jehovah.  They give this
the fact that they voluntarily neglect  evidence of wickedness that they do
those opportunities; and in the fact  not pray; that they do not invoke




PSALM    XIV,                         117
5 1 There were they in great tion of the righteous.
fear: * for God is in the genera-      6 Ye have shamed the counsel
1 they feared a fear.                  i Psa. liii. 5.
the blessing of their Maker; that they  themselves were, as to fill their minds
do not publicly acknowledge him as  with alarm. Men cannot, by an effort
God. It is remarkable that this is  of will, get rid of the evidence that
placed as the last or the crowning  there is a God. In the face of all
thing in the evidence of their de-  their attempts to convince themselves
pravity; and if rightly considered,  of this, the demonstration of his exisit is so. To one who should look at  tence will press upon them, and will
things as they are; to one who sees  often fill their minds with terror.
all the claims and obligations which  T For God is in the generation of
rest upon mankind; to one who ap-   the righteous. The word generation
preciates his own guilt, his depend-  here, as applied to the righteous, seems
ance, and his exposure to death and  to refer to them as a race, or as a
woe; to one who understands aright  class of men. Comp. Ps. xxiv. 6;
why man was made,-there can be no   lxxiii. 15; cxii. 2. It commonly in
more striking proof of human de-    the Scriptures refers to a certain age
pravity than in the fact that a man  or duration, as it is used by us, reckonin no way acknowledges his Maker,-  ing an age or generation as about
that lie renders him no homage,-    thirty or forty years (comp. Job xlii.
that he never supplicates his favour,  16); but in the use of the term before
-never deprecates his wrath,-that,  us the idea of an age is dropped, and
amidst the trials, the temptations, the  the righteous are spoken of merely as
perils of life, he endeavours to make  a class or race of persons. The idea
his way through the world as if there  here is, that there were such manifest
were no God. The highest crime that  proofs that God was among the righGabriel could commit would be to re-  teous, and that he was their friend,
nounce all allegiance to his Maker, and  that the wicked could not resist the
henceforward to live as if there were  force of that evidence, however much
no God. All other iniquities that he  they might desire it, and however
might commit would spring out of    much they might wish to arrive at
that, and would be secondary to that. the conclusion that there was no God.
The great sin of man consists in re-  The evidence that he was among the
nouncing God, and attempting to live  righteous would, of course, alarm
as if there were no Supreme Being to  them, because the very fact that he
whom he owes allegiance. All other  was the friend of the righteous desins spring out of that, and are sub-  monstrated that he must be the enemy
ordinate to it.                     of the wicked, and, of course, that
5. There were they in great fear.  they were exposed to his wrath.
Marg., as in Heb., they feared a fear.  6. Ye have shamed. The address
The idea is, that they were in great  here is made directly to the wicked
terror or consternation. They were  themselves, to show them the basenot calm in their belief that there was  ness of their own conduct, and, perno God. They endeavoured to be. haps, in connexion with the previous
They wished to satisfy themselves   verse, to show them what occasion
that there was no God, and that they  they had for fear. The idea in the
had nothing to dread. But they      verse seems to be, that as God was
could not do this. In spite of all the protector of the " poor" who had
their efforts, there was such proof of  come to him for "refuge," and as
his existence, and of his being the  they had "shamed the counsel of the
friend of the righteous, and conse-  poor" who had done this, they had
quently the enemy of such as they   real occasion for alarm. The phrase




118                          PSALM   XIV.
of the poor; because the LORD is    Israel were come k out of Zion!
his refuge.                         When the LORD bringeth back
7 1 Oh that the salvation of      the captivity of his people, Jacob
1 who will give.                     I Rom. xi. 26.
"ye have shamed" seems to mean      that gleams on the earth, and cover
that they had despised it, or had   the world with total and eternal
treated it with derision, that is, they  night.
had laughed at, or had mocked the     7. Oh that the salvation of Israel.
purpose of the poor in putting their  Marg., Who will give, etc. The Hebrew
trust in Jehovah. 1~ The counsel. literally is, " Who will give out of
The purpose, the plan, the act-of   Zion salvation to Israel?"  The word
the poor; that is, in putting their  Israel refers primarily to the Hebrew
trust in the Lord. They had derided  people, and then it is used generally
this as vain and foolish, since they  to denote the people of God. The
maintained that there was no God    wish here expressed is in view of the
(ver. 1). They therefore regarded   facts referred to in the previous verses
such an act as mere illusion. ~1 The  -the general. prevalence of iniquity
poor. The righteous, considered as  and of practical atheism, and the
poor, or as afflicted. The word here  suf'erings of the people of God on that
rendered poor —~., ani -    means   account. This state of things sugmore properly, afflicted, distressed,  gests the earnest desire that from all
needy. It is often rendered afflicted,  such evils the people of God might be
Job xxxiv. 28; Ps. xviii. 27; xxii. delivered. The expression in the ori24; xxv. 16; lxxxii. 3; et al. Ii   ginal, as in the margin, " Who will
Ps. ix. 12 and x. 12 it is rendered  give," is a common expression in
humble. The common rendering, how-  Hebrew, and means the same as in
ever, is "poor," but it refers properly  our translation, " Oh that."  It is exto the righteous, with the idea that  pressive of an earnest desire, as if the
they are afflicted, needy, and in humble  thing were in the hand of another;
circumstances. This is the idea here. that he would impart that blessing or
The wicked had derided those who, in  favour.  ~ Out of Zion.  On the
circumstances of poverty, depression,  word Zion, see Notes on Isa. i. 8. It
want, trial, had no other resource, and  is referred to here, as it is often, as
who had sought their comfort in God.  the seat or dwelling-place of God;
These reproaches tended to take away  the place from whence he issued his
their last consolation, and to cover  commands, and from whence he put
them with confusion; it was proper,  forth his power. Thus in Ps. iii. 4,
therefore, that they who had done   "He heard me out of his holy hill."
this should be overwhelmed with fear.  Ps. xx. 2, "The Lord.... strengthen
If there is anything which deserves  thee out of Zion."  Ps. cxxviii. 5,
punishment it is the act which would  "The Lord shall bless thee out of
take away from the world the last   Zion."  Here the phrase expresses a
hope of the wretched-that there is  wish that God, who had his dwelling
a God. ~ Because the LORD is his in Zion, would put forth his power in
refuge. He has made the Lord his    granting complete deliverance to his
refuge. In his poverty, affliction, and  people.  ~ When the LORD bringeth
trouble, he has come to God, and put  back. Literally "In Jehovah's bringhis trust in him. This source of com.  ing back the captivity of his people."
fort, the doctrine of the wicked-that  That is, the  particular  salvation
there "was no God "-tended to de.   which the psalmist prayed for was
stroy. Atheism cuts off every hope of  that Jehovah would return the capman, and leaves the wretched to de- tivity of his people, or restore them
spair. It would put out the last light  from captivity.  ~ The captivity of




PSALM    XV.                            119
shall rejoice, and Israel shall be    glad.
his people. This is anguage taken     entitled to the privilege of dwelling on
from a captivity in a foreign land. It  his holy hill (that is, Zion, regarded as
is not necessary, however, to suppose  the  dwellin-place of God, and the
emblem of heaven)? In other words,
that any such literal captivity is here  o       ha  h a  rter       to en
Who has such a character as to be enreferred to, nor would it be necessary  titled to hope for the favour and friendto infer from this that the psalm wasship of God?
written in the Babylonian captivity,    II. The  answer, vers. 2-5.   The
or in any other particular exile of the  answer embraces the following particuHebrew people. The truth was, that    lars: —
the Hebrews were often in this state    (1) The man who is upriht, just,
(see the Book of Judges, pass         honest, truthful,ver. 2.
go    t    (2) The man who treats his neighbour
and ts  language came to be the    roperly; who does not slander or
common method of expressing any       reproach him; who does not readily
condition of oppression and trouble,  listen to calumnious reports in regard to
or of a low state of religion in the  him, ver. 3.
land. Comp. Job xlii. 10. ~ Jacob       (3) The man who regards the righshall rejoice. Another name for the   teous ald the wicked as they should be
Hebrew   people, as descended from    regarded; who looks with proper disJacob, Is* ii. 3; xli. 21; x. 921     approbation on all who are "vile" in
XJico, IS; A.i. 3; eX. 21; X. 21;  their character, and with truefespect one
xiv. 1; Amos vii. 2; et saepe. Pro-   all who fear the Lord, ver. 4.
all who fear the Lord, ver. 4.
fessor Alexander renders this, "Let     (4) The man who is faithful to asn
Jacob exult; let Israel joy."   The   engagement, though it proves to be
idea seems to be, that such a restora-  against his own interest, ver. 4.
tion would give great joy to the peo-   (5) The man who does not take
pie of God, and the language expresses  advantage of the necessities of others,
a desire that this might soon occur-  who does not put out his money   to
perhaps expressing the idea also that  usury," and who, if'a magistrate, does
perhaps expressing the idea also that  ot tke a bibe to indu   htt     on
not take a bribe to induce him to conin the certainty of such an ultimate  demn the innocent, ver. 5.
restoration, such a complete salvation,  These are characteristics of true relithe people of God might nozo rejoice.  gion everywhere, and it is as true now
Thus, too, it will not only be true   as it was when this psalm was composed
that the redeemed will be happy in    that it is only those who possess this
heaven, but they may exult even now    halacter who have a right to regard
in the prospect, the certainty, that  themselves as the friends of God, or who
h ave a well-founded hope of dwelling
they will obtain complete salvation.  with him in heaven.
The psalm purports, in the title, to be
"A Psalm of David." It is not known
PSALM XV.                 on what occasion it was written, nor is it
material to know this in order to underThis psalm refers to a single subject,  stand the psalm.  It has been supposed
but that the most important which can  by some that it was composed on the
come before the human mind. It is the  occasion when the ark was carried up
question, Who is truly religious? who  from the house of Obed-edom  (2 Sam.
will enter heaven? who will be saved?  vi. 12, seq.), but there is nothing in the
The psalm contains a statement of what  psalm itself which should lead us to refer
real religion is; one of the most explicit  it to that occasion, or to any other
and formal of the statements which we  special occasion.  It seems rather —like
have in the Old Testament on that     Ps. i.-to be adapted to all times and all
subject. The form in which the matter  places.  It contains a general illustrais presented is that of a question in the  tion of the nature of true religion, and
first verse, and of the answer to that  there has been no state of things in the
question in the other verses of the psalm.  world in which such a psalm might not
I. The question, ver. 1. The question  be appropriately composed; there is
is, Who shall be permitted to reside with  none in which it may not be appropriGod in his tabernacle? who shall be   ately read and pondered.




120                          PSALM    XV.
PSALM     XV.             in thy holy hill?
A Psalm of David.           2 He that walketh uprightly,
TORD, who shall 1 abide in thy      and worketh righteousness, and
tabernacle? who shall dwell       speaketh the truth in his heart.
1 sojourn..              3 He that backbiteth not with
1. LORD, who shall abide in thy   where no part is wanting or is defectabernacle?  Marg., sojourn.  The  tive. See the word explained in the
Hebrew word means properly to so.   Notes on Job i. 1.  The word is not
journ; that is, to abide in a place as  used in the sense in which it is often
a sojourner or stranger; not perma-  employed now, as denoting absolute
nently, but only for a while. The   freedom from sin, but as meaning that
idea in this place is taken from the  the character was complete in all its
word tabernacle or tent, with which  parts; or that the person referred to
one naturally associates the thought  was upright alike in regard to God
of sojourning, rather than that of a  and to man. See the sentiment here
permanent abode. Comp. Heb. xi. 9.  expressed explained in the Notes on
It should not be inferred, however,  Isa. xxxiii. 15. ~ And worketh rightthat it is meant here that the resi.  eousness. Does right.  That is, he
dence wish God would be temporary. does what is proper to bedone in reThe idea of permanency is fully ex-  lation to God and to man. Compare
pressed in the other member of the  Micah vi. 8. The doctrine is everysentence, and the language here is  where laid down in the Scriptures
only such as was customary in speak-  that no man can be a friend of God
ing of the righteous-language de-   who does not do habitually what is
rived from  the fact that in early  right. See 1 John iii. 6-10. ~ And
times men dwelt in tents rather than  speaketh the truth in his heart. He
in permanent habitations. ~ Who     uses language that is sincere, and that
shall dwell in thy holy hill? Zion,  is in accordance with his real belief.
regarded as the dwelling-place of   This is opposed to all mere outward
God, and the type of heaven-the     professions, and all hypocritical preeternal abode of the Most High. See  tences. His religion has its seat in
Notes on Ps. ii. 6. The question is  the heart, and is not the religion of
equivalent to asking, Who is quali- forms; his acts are the expressions of
fled to dwell with God? who may     upright intentions and purposes, and
properly be regarded as his friend?  are not performed for selfish and hypowho has a title to his favour? who is  critical ends. This is everywhere the
truly pious?  By us the same ques-  nature of true religion.
tion would be put in another form,    3. He that backbiteth not with his
though implying the same thing: tongue. The word backbite means to
Who is qualified to become a member  censure; slander; reproach; speak
of the church; who has evidence of  evil of. The Hebrew    word-5Ig,
true conversion and real piety? who  ragal-a verb formed from the word
is he who is prepared for heaven?  foot, means properly to foot it, and
2. He   that walketh   uprightly.  then to go about. Then it means to
Heb., "walking perfectly;" that is,  go about as a tale-bearer or slanone who walks or lives perfectly. The  derer; to circulate reports unfavourword " walk" in the Scriptures is   able to others. It is not improperly
often used to denote the manner of  rendered here backbite; and the idea
life;-life being represented as a   is, that it is essential to true piety
journey. See Notes on Ps. i. 1. The  that one should not be a slanderer, or
word here rendered "uprightly," or,  should not circulate evil reports in
in the Hebrew, perfectly, means that  regard to others. On the use of the
which is complete in all its parts;  tongue, see Notes on James iii. 2-11.




PSALM   XV.                         121
his tongue, nor doeth evil to his    4 In whose eyes a vile person
neighbour, nor 1 taketh up a re-   is contemned; but he honoureth
proach against his neighbour.      them  that fear the LORD. He
1 Or, receiveth, or, enduretl.  that sweareth to his own hurt, and
changeth not.
~ Nor doeth evil to his neighbour.  who gladly lent a listening ear to the
That does his neighbour no harm.   first intimations of this kind, and who
This refers to injury in any way,  cheerfully contributed his influence
whether by word or deed. The idea  in giving circulation to such things,
is, that the man who will be admitted  augmenting such reports as they
to dwell on the holy hill of Zion, the  passed through his hands,-now sinman who is truly religious, is one  cerely rejoices on hearing everybody
who does no injury to any one; who  well spoken of, and does all that can
always does that which is right to  be done consistently with truth to
others. The word neighbour usually  check such reports, and to secure to
refers to one who resides near us;  every man a good name.
and then it denotes all persons who are  4. In whose eyes a vile person is
near to us in the sense that we have  contemned. That is, who does not
business relations with them;-all  show respect to a man of base or bad
persons with whom we have anything  character on account of his wealth,
to do.  It is used in this sense here  his position, or his rank in life. He
as referring to our dealings with  estimates character as it is in itself,
other persons. ~ Nor taketh uip a  and not as derived from rank, relareproach. Marg., or receiveth, or, en.  tionship, or station. While, as stated
dureth. The idea is that of taking up,  in the previous verse, he is not
or receiving as true, or readily giving  disposed to take up a false or evil
credit to it. He is slow to believe  report against another, he is at the
evil of another. He does not grasp  same time disposed to do justice to
at it greedily as if he had pleasure in  all, and does not honour those who do
it. He does not himself originate  not deserve to be honoured, or apolosuch a reproach, nor does he readily  gise for base conduct because it is
and cheerfully credit it when it is  committed by one of exalted station
stated by others. If he is constrained  or rank. Loving virtue and piety
to believe it, it is only because the  for their own sake, he hates all that
evidence becomes so strong that he  is opposite; and where conduct decannot resist it, and his believing it is  serves reprobation, no matter where
contrary to all the desires of his found, he does not hesitate to avow
heart. This is true religion every-  his conviction in regard to it. The
where; but this is contrary to the  sentiment here is substantially the
conduct of no small part of the world.  same as in Psalm i. 1. See Notes on
There are large classes of persons to  that verse. ~ But he honoureth them
whom   nothing is more acceptable  that fear the LORD. No matter in
than reproachful accusations of others,  what rank or condition of life they
and who embrace no reports more    may be found. Where there is true
readily than they do those which im-  piety he honours it. He is willing
pute bad conduct or bad motives to  to be known as one that honours it,
them. Often there is nothing more  and is willing to bear all the reproach
marked in true conversion than the  that may be connected with such a
change which is produced in this re-  deeply cherished respect, and with
spect.  He who delighted in gossip  such an avowal.  Comp. Psalm i. 1.
and in slanderous reports of others; 1~ He that sweareth to his own hurt,
who found pleasure in the alleged  and changeth not. Who has made a
failings and errors of his neighbours;  promise, or entered into a contract,
VOL. I.                                       G




122                          PSALM XV.
5 He that putteth not out his     ward against the innocent.     He
money to usury, nor taketh re-             I Ezek. xviii. 8, 17; xxii. 12.
that is likely to turn out contrary to  regarded as a nation of brethren;
his expectations, to his own disad-  that, as such, they should be willing
vantage; but who still adheres to his  to accommodate and aid each other;
engagement. If the thing itself is  that they   should not do anything
wrong; if he has made a promise, or that could be regarded as unbrotherly.
pledged himself to do a wicked thing,  In respect to other people it was
he cannot be under obligation to ex-  allowed, not because it was proper to
ecute it; he should at once abandon  take advantage of their wants, and to
it (comp. Notes on Matt. xiv. 9);   oppress them, but because this pecubut he is not at liberty to violate an  liar reason did not exist in regard to
agreement simply because it will be a  them. That might be improper in a
loss to him, or because he ascertains family, among brothers and sisters,
that it will not be, as he supposed, to  which would be entirely proper tohis advantage. The principles here  wards those who did not sustain this
laid down will extend to all contracts  peculiar relation; and we may conor agreements, pecuniary or other-  ceive of cases-such cases in fact
wise, and should be a general prin-  often occur —w hen it would be unkind
ciple regulating all our transactions  in the highest degree to exact intewith our fellow-men. The only limi-  rest of a brother, or an intimate
tation in the rule is that above stated,  friend, while it is perfectly proper to
when the promise or the contract    receive the ordinary allowance for
would involve that which is morally  the use of money in our business
wrong.                              transactions (that is, the ordinary
5. He that putteth not out his    rate of interest). of those who do not
money to usury.   The word usury    sustain to us this peculiar relation.
formerly denoted legal interest, or a  The fact that it was allowed to the
premium for the use of money. In    Hebrews to take interest of the peothis sense the word is no longer used  ple of other nations, shows that there
in our language, but it always now de-  was nothing morally wrong in the
notes unlawful interest; "a premium  thing itself; and, in fact, there can
or compensation paid, or stipulated to  be no reason why a man, to whom it
be paid, for the use of money borrowed  is an accommodation, should not pay
or retained, beyond the rate of inte-  for the use of money as well as for
rest established by law." Webster.-  the use of any other property. The
The Hebrew word used here —t:',  thing forbidden here, therefore, is not
neshech-means interest, that is,'a  the taking of interest in any case,
premium   or compensation for the   but the taking of interest in such a
use of money in any manner, or to   way as would be oppressive and hard,
any extent. The reference is to the  -as of a Hebrew demanding it from
law of the Hebrews, which forbade   his poor and needy brother; and, by
such a loaning of money to the poor,  consequence, it would forbid the exand especially to poor Israelites, Ex.  acting of unusual and unlawful rates
xxii. 25;  Lev. xxv. 35, 36, 37.    of interest, or taking advantage of
Although this was forbidden in re-  the necessities of others-by evading
spect to the Israelites, yet the lending  the provisions of law, and making
of money on interest, or "usury"    their circumstances an occasion of exin a lawful sense, was allowed towards  tortion. In one word, the thing for"strangers," or towards the people  bidden is a harsh, grasping, griping
of other nation;   See Deut. xxiii.  disposition; a disposition to take ad19, 20. The ground of the distinc-  vantage of the embarrassments of
tion was, that the Hebrews were     others to increase our own gains.




PSALM    XVI.                           123
that doeth    these   things  shall  never "' be moved.
m 2 Pet. i. 10.
Kindness, and   an   accommodating   2), and partly on the fact that he truly
spirit in business transactions, are as  loved the friends of God, ver. 3.
much demanded now by the princi-        (3) A statement of the fact that he
ples of religion as they were when   had no sympathy with those who rejected
this psalm  was written, or as they  the true God; that he did not, and would
were under the law which forbade     not, participate in their worship. The
the htaking of interest from  a poorLord was his portion, and his inheritthe taking of interest from a poor   ane, vers 4, 5.
and needy brother. ~T Nor taketh       (4) Thankfulness that the lines had
reward against the innocent. Who     fallen unto him in such pleasant places;
does not take a bribe; that is, does  that he had had his birth and lot where
not accept a pecuniary consideration,  the true God was adored, and not in a
or any other consideration, to induce  land of idolaters, vers. 6, 7.
him to decide a cause against justice.  (5) A confident expectation, on the
He is not, in any way, to allow any  ground of his attachment to God, that
he would be happy for ever; that he
such considerations to influence him,    would not be left to perish in the grave
or to sway his judgment. The taking  that he would obtain eternal life at the
of bribes is often expressly forbidden  right hand of God, vers. 8-11.  This
in the Scriptures. See Ex. xxiii. 8;  expectation implies the following parDeut. xvi. 19; xxvii. 25; Prov. xvii.  ticulars -
23. ~ He that doeth these things       (a) That he would never be moved;shalt never be moved. That is, in    that is, that he would not be disapanswer to the question in ver. 1, he  pointed and cast off, ver. 8.
shall be permitted to "abide in the  flesh ( ould rest u  hpeas to diev.  
flesh would rest in hope, ver. 9.
tabernacle" of God, and to " dwell in  (c) That he would not be left in the
his holy hill."  He shall have a solid  regions of the dead, nor suffered to lie
foundation of hope; he is a friend of  for ever in the grave, ver. 10.
God, and shall enjoy his favour for    (d) That God would show him the
ever. In other words, these things   path of life, and give him a place at his
constitute true religion; and he who  right hand, ver. 11.
has such a character will obtain eternal  Nothing   can  be determined with
~life.  Hsoudainsur;    e   certainty in regard to the occasion on
life.  His foundation is sure; he    which the psalm was composed. It is
will be safe in all the storms of life,  such a psalm as might be composed at
and safe when the cold waves of death  any time in view of solemn reflections on
beat around him. Comp. Matt. vii. life, death, the grave, and the world
24, 25.                              beyond; on the question whether the
grave is the end of man, or whether
PSALM1 XVI.               there will be a future. It is made up of
happy reflections on the lot and the
This psalm  expresses  a confident  hopes of the pious; expressing the
expectation of eternal life and happi-  belief that, although they were to die,
ness, founded on the evidence of true  there was a brighter world beyondattachment to God.  It expresses the  although they were to be laid in the
deep conviction that one who loves God  grave, they would not always remain
will not be left in the grave, and will not  there; that they would be released from
be suffered to see permanent " corrup-  the tomb, and be raised up to the right
tion," or to perish in the grave, for ever.  hand of God. It expresses more clearly
The contents of the psalm  are the  than can be found almost anywhere else
following: —                         in the Old Testament a belief in the
(1) An earnest prayer of the author  doctrine of the resurrection —an assufor preservation on the ground that he  rance that those who love God, and keep
had put his trust in God, ver. 1.    his commandments, will not always re(2) A statement of his attachment to  main in the grave.
God, vers. 2, 3, founded partly on his  The psalm is appealed to by Peter
consciousness of such attachment (ver.  (Acts ii. 25-31), and by Paul (Acts




124                           PSALM    XVI.
PSALM XVI.                    2 0 my soul, thou hast said
1 Michtam of David.        unto the LORD, Thou        art my
PRESERVE me, 0 God: for in           Lord: t my goodness extendeth
thee do I put my trust.            not to thee;
i Or, A golden Psalm, Psa. Ivi.-lx.         n Job xxxv. 7, 8.
xiii. 35-37), as referring to the resurrec-  only in the following places, in all of
tion of Christ, and is adduced by them  which it is used as the title of a psalm:
in such a manner as to show they re-Ps. xvi., lvi., lvii,,  viii., lix., Ix.
garded it as proving that He would be  Gesenius supposes that it means a
raised from the dead. It is not neces-  writing, especially a poem, psalm, or
sary to suppose, in order to a correct  song; and that its sense is the same as
understanding of the psalm, that it had  the title to the psalm  of Hezekiah
an exclusive reference to the Messiah,  (Isaiah xxxviii. 9), where the word
but only that it referred to him in the  used is rendered writing. According to
highest sense, or that it had its complete  Gesenius the word here used —- l:73,
fulfilment in him.  Comp. Introduction  Michtam-is the same as the word emto Isaiah, { 7, iii.   It undoubtedly ex-  ployed in Isaiah —:71, Michtab-the
pressed the feelings of David in refer-.
ence to himself-his own hopes in view  last letter 3, b, having been gradually
of death;-.while it is true that he was  changed to, in. Others, unaptly, Gesedirected to use language in describing  nis saysh devedthewordrom
0            6 ^-a~nius s,havederivedthewordfrom.lnq-,
his own feelings and hopes which could  t.                      r
have a complete fulfilment only in the  Ietem, gold, meaning a golden psalni;
Messiah.  In a more full and complete  that is,precious, or pre-eminent.  e
sense, it was true that he would not be  Wette renders it, Schrift, writing. It is,
left in the grave, and that he would  perhaps, impossible now to determine
not be allowed "to see corruption."  why some of the psalms of David should
It was actually true in the sense in  have been merely termed writings, while
which David used the term as appli-  others are mentioned under more specific
cable to himself that he would not be  titles.
"left" permanently and ultimately in
the grave, under the dominion of corrup-  1. Preserve me, 0 God. Keep me;
tion; it was literally true of the Messiah,  guard me; save me. This language
as Peter and Paul argued, that he did not  implies that there was imminent dan"see corruption;" that he was raised  ge  of soe    ind-perhaps as the
firom the grave without undergoing that       e              ps
change in the tomb through which all  subsequent part of the psalm would
others must pass. As David used the  seem  to indicate, danger of death.
language (as applicable to himself), the  See vers. 8-10. The idea here is,
hope suggested in the psalm will be  that God was able to preserve him
fulfilled in the future resurrection of the  from the impending danger, and that
righteous; as the words are to be literally  he might hope he would do it. ~T For
understood, they could be fulfilled only  in thee do I put my trust. That is,
in Christ, who rose from the dead with-  my hope is i thee. He had no other
out seeing corruption. The argument of  reliace than God;  ut he had cofiPeter and Paul is, that this propheticel lace n   Go;     t he had
language was found in the Old Testa-dence      him-he    elt assured that
ment, and that it could have a complete  there was safety there.
fulfilment only in the resurrection of  2. 0 my soul, thou hast said unto
Christ. David, though he would rise as  the LORD. The words "0 my soul"
he anticipated, did, infact, returnto cor-  are not in the original. A literal
ruption. Of the Messiah it wasliterally  rendering of the passage would be,
true that his body did  het underegc to  " Thou hast said unto the Lord," etc.,
change in the grave.  The reference to levn   so  thg.ob'upld
the Messiah is, that it had its highestleaving  something to besupplied.
and most complete fulfilment in him.  De Wette renders it, "To Jehovah I
Comp. Notes on Acts ii. 25-31.       call; thou art my Lord." Luther, "I
The title of the psalm is, "Michtam of  have said to the Lord."  The Latin
David."   The word M1ichtain occurs  Vulgate, "Thou, my soul, hast said to




PSALM XVI.                           125
3 But to the saints that are in  o in whom is all my delight.
the earth, and to the excellent,               o Mal. iii. 17.
the Lord."  The LXX., " I have said  not without thee." This accords with
unto the Lord."  Bishop Horsley, "I  the idea in the other member of the
have said unto Jehovah." The speaker  sentence, where he acknowledges Jeevidently is the psalmist; he is de-  hovah as his Lord; in other wordg,
scribing his feelings towards the Lord, he found in Jehovah all that is imand the idea is equivalent to the ex-  plied in the idea of an object of worpression " Ihave said unto the Lord."  ship-all that is properly expressed
Some word must necessarily,be un- by the notion of a God. He rederstood, and our translators have  nounced all other gods, and found his
probably expressed the true sense by  happiness-his all-in Jehovah.
inserting the words, "  my soul."    3. But to the saints that are in the
The state of mind indicated is that in  earth. This verse also has been very
which one is carefully looking at him-  variously rendered. Our translators
self, his own perils, his own ground of  seem to have understood it, in conhope, and when he finds in himself a  nexion with the previous verse, as meanground of just confidence that he has  ing that his "goodness," or piety, was
put his trust in God, and in God   not of so pure and elevated a character
alone. We have such a form of appeal  that it could in any way extend to
in Ps. xlii. 5, 11; xliii. 5, " Why art  God so as to benefit him, but that it
thou cast down, O my soul?"     ~  might be of service to the saints on
Thous art mny Lord.  Thou hast a   earth, and that so, by benefiting them,
right to rule over me; or, I acknow-  he might show his attachment to God
ledge thee as my Lord, my sovereign. himself. But if the interpretation of
The word here is not Jehovah, but  the previous verse above proposed be
Adonai-a word of more general sig-  the correct one, then this interpretanification than Jehovah. The sense  tion cannot be admitted here. This
is, I have acknowledged Jehovah to  verse is probably to be regarded as a
be my Lord and my God. I receive   further statement of the evidence of
him and rest upon him as such. ~ My  the attachment of the psalmist to God.
goodness extendeth not to thee. This  In the previous verse, according to the
passage has been very variously ren-  interpretation proposed, he states that
dered. Professor Alexander trans-  his happiness-his all-was centered
lates it, "My good (is) not besides  in God. He had no hope of anything
thee (or, beyond thee);" meaning, as  except in him; none beyond him;
he supposes, "My happiness is not  none besides him. In this verse he
beside thee, independent of, or sepa- states, as a further proof of his
rable from  thee."  So De Wette, attachment to him, that he regarded
" There is no success (or good fortune)  with deep affection the saintg of God;
to me out of thee."  Others render  that he found his happiness, not in
it, "My goodness is not such as to  the society of the wicked, but in the
entitle me to thy regard."   And   friendship of the excellent of the
others, " My happiness is not obliga- earth. The verse may be thus rentory or incumbent on thee; thou art  dered:-" As to the saints in the
not bound to provide for it."  The  earth (or in respect to the saints in
Latin Vulgate renders it, "My good  the earth), and to the excellent, all my
is not given unless by thee."  Bishop  delight is in them."  In the former
Horsley, "Thou art my good-not     verse he had stated that, as to God,
besides thee."  I think the meaning  or in respect to God, he had no source
is, "My good is nowhere except in  of blessing, no hope, no joy, beyond
thee; I have no source of good of any  him, or independent of him; in this
kind-happiness, hope, life, safety, verse he says that in respect to the
salvation-but in thee. My good is  saints-the excellent of the earth



126                         PSALM XVL.
4 Their sorrows shall be multi-  god: their    drink-offerings  of
plied that 1 hasten after another        i Or, gire gifts to another.
all his delight was in them. Thus he  that is, many are the gods which
was conscious of true attachment to  others worship, while I worship one
God and to his people. Thus lhe had  God only. So Gesenius understands
what must ever be essentially the evi- it. So also the Chaldee Paraphrase
dence of true piety-a feeling that  renders it. But the common conGod is all in all, and real love for  struction is probably the correct one,
those who are his; a feeling that  meaning that sorrow, pain, anguish,
there is nothing beyond God, or with-  must always attend the worship of
out God, that can meet the wants of any other gods than the true God;
the soul, and a sincere affection for all and that therefore the psalmist would
who are his friends on earth. De   not be found among their number,
Wette has well expressed the sense of or be united with them in their devothe passage, "Tlle holy, who are in  tions. ~ That hasten after another
the land, and the noble,-I have all my  god. Prof. Alexander renders this,
pleasure in them."  T In the earth.  "Another they  have' purchased."
In the land; or, perhaps, more gene-  Bishop Horsley, " Who betroth themrally, on earth. God was in heaven,  selves to another."  The LXX., "Afand all his hopes there were in him. ter these things they are in haste."
In respect to those who dwelt on theThe Latin Vulgate, "Afterwards they
earth, his delight was with the saints  make haste."  The Hebrew wordalone. ~ Andtotheexcellent. Theword n7, mahar -properly means to
here used means properly large, great,  hasten; to be quick, prompt, apt. It
mighty; then it is applied to nobles, is twice used (Ex. xxii. 16) in the
princes, chiefs; and then to those  sense of buying or endowing; that is,
who excel in moral qualities, in piety, procuring a wife by a price paid to
and virtue. This is the idea here,  her parents; but the common meanand thus it corresponds with the word  ing of the word isto hasten, and this
saints in the former member of the  is clearly the sense here. The idea
verse. The idea is that he found his is that the persons referred to show
pleasure, not in the rich and the  a readiness or willingness to forsake
great, not in princes and nobles, but  the true God, and to render service
in those who were distinguished for  to other gods. Their conduct shows
virtue and piety. In heaven he had  that they do not hesitate to do this
none but God; on earth he found his  when it is proposed to them; that
happiness only in those who were the  they embrace the first opportunity to
friends of God. ~ Ixn whom is all my  do it. Men hesitate and delay when
delight.'I find all my happiness in  it is proposed to them to serve the
their society and friendship. The  true God; they readily embrace an
true state of my heart is indicated by  opposite course,-following the world
my love for them. Everywhere, and at  and sin. ~ Their drink-offerings of
all times, love for those who love God, blood. It was usual to pour out a
and a disposition to find our happiness  drink-offering of wine or water in the
in their friendship, will be a charac-  worship of idol gods, and even of the
teristic of true piety.            true God. Thus Jacob (Gen. xxxv.
4. Their sorrows shall be multi-  14) is said to have set up a pillar in
plied. The word here rendered sor-  Padan-aram, and to have "poured a
rows —l' dy, atztzeboth-may mean   drink-offering thereon."  Comp. Ex.
either idols or sorrows. Comp. Isa.  xxix. 40, 41; xxx. 9; Lev. xxiii. 13;
xlviii. 5; Ps. cxxxix. 24; Job ix. 28;  Nulmb. xv. 5.  The phrase "drinkPs. cxlvii. 3. Some propose to ren-  offerings of blood" would seem to imder it, " Their idols are multiplied;"  ply that the blood of the animals slain




PSALM XVI.                          127
blood will I not offer, nor take   1 mine inheritance and of my
up their names P into my lips.     cup: thou maintainest my lot.
5 The LORD is the portion q of    p os. ii. 17. q Lam. iii. 24. 1 my part.
in sacrifice was often mingled with the  pollution, even when there is no inwine or water that was thus poured  tention that the use of such words
out in the services of the heathen  should produce contamination. No
gods.  So Jarchi, Aben Ezra, and   one can be familiar with stories or
Michaelis suppose. It would seem,  songs of a polluted nature, and still
also, that the worshippers themselves  retain a heart of purity. " The very
drank this mingled cup. They did   passage of a polluted thought through
this when they bound themselves by  the mind leaves pollution behind it."
a solemn oath to perform any danger-  How much more is the mind polluted
ous service. De Wette.-The eating, when the thought is dwelt upon,
and consequently the drinking of   and when utterance is given to it in
blood, was solemnly forbidden to the  language!
Israelites (comp. Gen. ix. 4; Lev. iii.  5. The LORD is the portion of mine
17; vii. 26; xvii. 10); and the idea  inheritance. In contradistinction from
here is, that the psalmist had solemnly  idols. The margin here is, of my
resolved that he would not partake of part. The word properly means lot,
the abominations of the heathen, or  portion, part; and is applicable to
be united with them in any way in  the portion of booty or plunder that
their worship. ~ Nor take up their  fell to any one; or to the portion of
names into msy lips. As objects of land that belonged to any one in the
worship. That is, I will not in any  division of an estate, 2 Kings ix. 10,
way acknowledge them as gods, or   36, 37. The meaning here is, that
render to them the homage which is  Jehovah was the being whom   the
due to God. The very mention of psalmist worshipped as God, and that
the name of any other god than the  he sought no possession or comfort
true God was solemnly forbidden by  which did not proceed from  him.
the law  of Moses (Ex. xxiii. 13),  ~ And my cup. The allusion here is
"And make no mention of the name   to what we drink; and hence the
of other gods, neither let it be heard  term is used in the sense of lot or
out of your mouth."  So the apostle  portion. See Notes on Isa. li. 17.
Paul says (Eph. v. 3), " But fornica-  Comp. Notes on Ps. xi. 6. The idea
tion, and all uncleanness, or covetous-  here is this: —" The cup that I drink
ness, let it not once be named among  -that cheers, refreshes, and sustains
you, as becometh saints." The idea in  me-is the Lord. I find comfort,
these places seems to be, that the  refreshment, happiness, in him alone;
mere mention of these things would  not in the intoxicating bowl; not in
tend to produce dangerous familiarity  sensual joys; but in God-in his
with them, and by such familiarity  being,perfections,friendship." ~ Thou
take off something of the repugnance  maintainest my lot. Thou dost deand horror with which they should  fend my portion, or that which is
be regarded. They were, in other   allotted to me. The reference is to
words, to be utterly avoided; they  what he specifies in the following
were never to be thought of or named;  verse as his inheritance, and he says
they were to be treated as though  that that which was so valuable to
they were not. No one can safely so  him was sustained or preserved by
familiarize himself with vice as to  God.  He was the portion of his
render it a frequent subject of con-  soul; he was the source of all his
versation. Pollution will flow into  joy; he maintained or preserved all
the heart from words which describe  that was dear to his heart.




128                         PSALM XVI.
6 Thelines are fallen unto me also instruct me in the nightin pleasant places; yea, I have a seasons.
goodly heritage.                     8 r I have set the LORD always
7 I will bless the LORD, who     before me: because he s is at my
hath given me counsel; my reins    right hand, I shall not be moved.
r Acts ii. 25, etc.               s Psa. lxxiii. 23-26.
6. The lines. The word here used  The meaning here is, that in the
refers to the  lines employed in   wakeful hours of night, when medimeasuring and dividing land, Amos  tating on the Divine character and
vii. 17; 2 Sam. viii. 2. Hence the  goodness, he found instruction in reword comes to denote a portion of gard to God.    Comp. Ps. xvii. 3.
land that is measured out (or that is  Everything then is favourable for
surveyed of) to any one,-his pos- reflection. The natural calmness and
session or property; and hence the  composure of the mind; the stillness
word refers to the condition in life. of night; the starry heavens; the
The meaning here is, that in running  consciousness that we are alone with
out such a survey, his inheritance had  God, and that no human eye is upon
been fixed in a pleasant and desirable  us,-all these things are favourable
part of the land. A Arefallen unto  to profound  religious meditation.
me. Referring to the appropriation  They who are kept wakeful by night
of the different parts of the land by  need not find this an unprofitable
lot. The idea is, that the land was  portion of their lives. Some of the
surveyed into distinct portions, and  most instructive hours of life are
then that the part which fell to any  those which are spent when the eyes
one was determined by lot.   This  refuse to close themselves in slumber,
was actually the case in distributing  and when the universal stillness inthe land of Canaan, Numb. xxvi. vites to contemplation on Divine
55; xxxiii. 54; xxxvi. 2; Josh. xv.-  things.
xix.    t In pleasant places.  In a  8. I have set the LORD always bepleasant or desirable part of the land. fore me. By night as well as by day;
T Yea, 1 have a goodly heritage. A  in my private meditations as well as
good, a desirable inheritance.  The  in my public professions.  I have
meaning is, that he regarded it as a  regarded myself always as in the predesirable heritage that he lived where  sence of God; I have endeavoured
the true God was known; where he   always to feel that his eye was upon
enjoyed his favour and friendship.  me. This, too, is one of the certain
7. I will bless the LORD, who hath  characteristics of piety,that we always
given me counsel. Probably the re- feel that we are in the presence of
ference here is to the fact that the  God, and that we always act as if his
Lord had counselled him to choose  eye were upon us. Comp. Notes on
him as his portion, or had inclined  Acts ii. 25. ~T Because he is at smy
him to his service. There is nothing  right hand. The right hand was refor which a heart rightly affected is  garded as the post of honour and
more disposed to praise God than for  dignity, but it is also mentioned as a
the fact that by his grace it has been  position of defence or protection. To
inclined to serve him; and the time  have one at our right hand is to have
when the heart was given away to   one near us who can defend us. Thus,
God is recalled ever onwards as the  in Ps. cix. 31, "He shall stand at
happiest period of life. S My reins, the right hand of the poor, to save
etc. See Notes on Ps. vii. 9. The reins  him," etc.  So Psalm  cx. 5, "The
are here put for the mind, the soul. Lord at thy right hand shall strike
They were regarded as the seat of the  through kings in the day of his
affections,   xi. 20; Job xix. 27. wrath."  Ps. cxxi. 5, "The Lord is




PSALM XVI.                           129
9 Therefore my heart is glad,    also shall rest in hope.
and my glory rejoiceth: my flesh              dwell confideitly.
thy Keeper; the Lord is thy shade  be left to abide in the gloomy place
upon thy right hand."  The idea is,  of the dead; nor will my body remain
that as we use the right hand in our  permanently in the grave under the
own defence, we seem to have an    power of corruption. In reference to
additional and a needed helper when  my soul and my body-my whole naone is at our right hand. The sense  ture-I shall descend to the grave
here is, that the psalmist felt that  in the hope of a future life." ~f Shall
God, as his Protector, was always near  rest. Marg., dwell confidently. The
him; always ready to interpose for  Hebrew is literally "shall dwell in
his defence. We have a somewhat    confidence" or hope. The word here
similar expression when we say of any  rendered "shall rest" means properly
one that he is " at hand;" that is, he  to let oneself down; to lie down, Num.
is near us. I 1 shall not be moved.  ix. 17; Ex. xxiv. 16; then, to lay oneI shall be safe; I shall not be dis-  self down, to lie down, as, for examturbed by fear; I shall be protected  pie, a lion lying down, Deut. xxxiii.
from my enemies. See Ps. x. 6; xv.  20; or a people in tents, Num. xxiv.
5. Comp. Ps xlvi. 5. The language  2; and hence, to rest, to take rest,
here is that of one who has confidence  Judges v. 17; and then to abide,
in God in time of great calamities,  to  dwell. -  Gesenius, Lex.  Perand who feels that he is safe under  haps the sense here is that of lying
the Divine favour and protection.  down, considered as lying in the
9. Therefore my heart is glad. In  grave, and the expression is equivaview of this fact, that my confidence  lent to saying, " When I die I shall
is in God alone, and my belief that he  lie down in the grave in hope or conis my Protector and Friend.   See  fidence, not in despair. I shall exNotes on Acts ii. 26.  ~ And my    pect to rise and live again."  In
glory rejoiceth. The LXX. translate  hope. The word here used means
this, " my tongue," and this transla-  trust, confidence, security. It is the
tion is followed by Peter in his quo-  opposite of despair. As used here, it
tation of the passage in Acts ii. 26. would refer to a state of mind in which
See Notes on that passage.   The   there was an expectation of living
mearting here is, that whatever there  again, as distinguished from  that
was in him that was honourable, dig-  state of mind in which it was felt
nified, or glorious,-all the faculties  that the grave was the end of man.
of his soul, as well as his heart,-had  What is particularly to be remarked
occasion to rejoice in God. His whole  here is, that this trust or confidence
nature-his undying soul-his exalted  extended to the " flesh " as well as to
powers as he was made by God-all the " soul;" and the language is such
— all, found cause of exultation in the  as would be naturally used by one
favour and friendship of God. The  who believed in the resurrection of
heart-the understanding-the ima-   the body. Language of this kind ocgination-the whole immortal soul,  curs elsewhere in the Old Testament,
found occasion for joy in God. ~,1y  showing that the doctrine of the reflesh also. My body. Or, it may    surrection of the body was one to
mean, his whole person, he himself,  which the sacred writers were not
though the direct allusion is to the  strangers, and that although the docbody considered as lying in the grave,  trine was not as explicitly and forver. 10. The language is such as one  mally stated in the Old Testament as
would use of himself when he reflected  in the New, yet that it was a doctrine
on his own death, and it is equivalent  which had been at some time commuto saying, " I myself, when I am dead,  nicated to man. See Notes on Isa.
shall rest in hope; my soul will not  xxvi. 19; Dan. xii. 2. As applicable
G2




130                        PSALM XVI.
10 For thou wilt not leave my    soul in hell: neither wilt thou
t Acts iii. 15.
to David, the language here used is  animated thing-that which lives;
expressive of his belief that he would  then, oneself. Which of these senses
rise again, or would not perish in the  is the true one here must be detergrave when his body died; as appli-  mined from the connexion, and the
cable to the Messiah, as applied by  meaning could probably be determined
Peter (Acts ii. 26), it means that  by a man's asking himself what he
when he should die it would be with  would think of if he used similar lanthe hope and expectation of being  guage of himself-" I am about to
raised again without seeing corrup-  die; my flesh will go down to the
tion. The language is such as to be  grave, and will rest in hope,-the
applicable to both cases; and, in re-  hope of a resurrection; my breathgard to the interpretation of the  my soul-will depart, and I shall be
language, it makes no difference whe-  dead; but that life, that soul, will
ther it was supposed that the resur-  not be extinct: it will not be left in
rection would occur before the body  the grave, the abode of the dead; it
should moulder back to dust, or whe-  will live again, live on for ever."
ther it would occur at a much more  It seems to me, therefore, that the
remote period, and long after it had  language here would embrace the imgone to decay. In either case it   mortal part-that which is distinct
would be true that it was laid in the  from the body; and that the word
grave "in hope."                   here employed may be properly un10. For thou wilt not leave. The  derstood of the soul as we understand
language here used implies, of course, that word. The psalmist probably
that what is here called the soul understood by it that part of his
would be in the abode to which the  nature which was not mortal or
name hell is given, but how long it  decaying; that which properly conwould be there is not intimated. The  stituted his life. ~ In hell —N~'.,
thought simply is, that it would not  to Sheol. See Notes on Ps. vi. 5; sa.
be left there; it would not be suf- v. 14. This word does not necessafered to remain there. Whether it  rily mean hell in the sense in which
would be restored to life again in a  that term is now commonly employed,
few days, or after a longer period, is  as denoting the abode of the wicked
not implied in the term  used. It  in the future world, or the place o:
would be fulfilled, though, as in the  punishment; but it means the region
case of the Lord Jesus, the resurrec-  or abode of the dead, to which the
tion should occur in three days; or  grave was regarded as the door or
though, as in the case of David, it  entrance-the under-world. The idea
would occur only after many ages;  is, that the soul would not be sufor though, as Abraham believed of fered to remain in that under-worldIsaac if he was offered as a sacrifice  that dull, gloomy abode (comp. Notes
(Heb. xi. 19), he should be restored to  on Job x. 21, 22), but would rise again
life at once. In other words, there is to light and life. This language, howno allusion in this language to time.  ever, gives no sanction to the words
It is only to thefact that there would  used in the creed, " he descended into
be a restoration to life. ~1 My soul. hell," nor to the opinion that Christ
De Wette renders this, my life. The  went down personally to "preach to
Hebrew word-t-D     e, nephesh-which  the spirits in prison "-the souls that
occurs very frequently in the Scrip-  are lost (comp. Notes on 1 Peter iii.
tures, means properly breath; then,  19); but it is language derived from
the vital spirit, life; then, the rational the prevailing opinion that the soul,
soul, the mind; then, an animal, or  through the grave, descended to the




PSALM XVI.                           131
suffer thine Holy One to see       corruption.
under-world —to the abodes where the  The word is used often to denote
dead were supposed still to reside. See  perceiving, learning, or understandNotes on Isa. xiv. 9. As a matter of ing anything by experience. Thus,
fact, the soul of the Saviour at his  "to see life," Eccl. ix. 9; "to see death,"
death entered into "paradise."  See  Ps. lxxxix. 48; "' to see sleep," Eccl.
Notes on Luke xxiii. 43. [~ Neither  viii. 16; "to see famine," Jer. v. 12;
wilt thou suffer. Literally, "thou  " to see good," Ps. xxxiv. 12; "to see
wilt not give;" that is, he would not  affliction," Lam. iii. 1; " to see evil,"
give him over to corruption, or would  Prov. xxvii. 12. Here it means that
not suffer him to return to corruption.  he would not experience corruption;
~ Thine Holy One. See Notes on     or would not return to corruption.
Acts ii. 27. The reading here in the  ~ Corruption-nnr, shahhath. This
text is in the plural form, " thy holy  word is frequently used in the Scripones;" the marginal reading in the  tures. It is translated ditch in Job
Hebrew, or the Keri,is in the singular, ix. 31; Ps. vii. 15; corruption (as
"thine Holy   One."  The singular  here), in Job xvii. 14; Ps. xlix. 9;
form is followed by the Chaldee Para-  Jonah ii. 6; pit, in Job xxxiii. 18, 24,
phrase, the Latin Vulgate, the Sep.  28, 30; Ps. ix. 15; xxx. 9; xxxv. 7;
tuagint, the Arabic, and in the New  Prov. xxv. 27; Isa. xxxviii.  Ii.
Testament, Acts ii. 27. The Maso-  14; Ezek. xix. 4; xxviii. 8; grave, in
rites have also pointed the text as if  Job xxxiii. 22; and destruction, in
it were in the singular, Many manu-  Ps. lv. 23. The common idea, therescripts and earlier editionsof tU  Bible,  fore, according to our translators, is
and all the ancient versions, read it in  the grave, or a pit. The derivation
the same manner. It is probable,   seems not to be certain. Gesenius
therefore, that this is the true read-  supposes that it is derived from nr,
ing. The   Hebrew  word rendered   shuahh-to   sink or settle down;
holy one-T-',  hhdsid —means pro-  hence, a pit or the grave. Others deperly kind, benevolent, liberal, good,  rive it from lr7, shahhath, not used
merciful, gracious, pious. Gesenius, in Ka, to destroy. The verb is used
Lex. —It would be applicable to any  in various forms frequently; meaning
persons who are pious or religious,    destroy, to ruin, to lay waste.  It
but it is here restricted to the one  stranslated here by the Latin Vwe.
whom the psalmist had in his eye-if  g  corruptionenz; by the Septuathe psalm referred to himself, then to  gint, a opa, corruption; by the
himself; if to the Messiah,.then to  Arabic in the same way. The same
him. The term is several times given  word which is employed by the LXX.
to the Saviour as being especially  is employed also in quoting the pasadapted to him. See Mark i. 24;    sage in the New Testament, where
Luke iv. 34; Acts iii. 14; comp. Luke  the argument of Peter (Acts i. 27)
i. 35. It is applied to him as being   and of Paul (Acts x. 35, 36, 37), is
eminently holy, or as being one whom  founded on the supposition that such
God regarded as peculiarly his own.is the sense of the word here,; that it
As the passage here is expressly   does not mean merely the pit, or the
applied to him in the Acts of the  grave; that the idea in the psalm is
Apostles (ch. ii. 27), there can be no  not that the person referred to would
doubt that it was intended by the  not go down to the grave, or would
Spirit of inspiration to designate him  not die, but that he would not
in this place, whatever reference it  moulder back to dust in the grave, or
may have had primarily to David that the chane would not occur to
himself. ~ To see. That is, to ex-  him in the grave which does to those
perience; to be acquainted with.who lie longin the tomb. Peter and




132                         PSALM XVI.
Paul both regard this as a distinct  ruption-the very sense which ha:s
prophecy that the Messiah would be  been given to the word by Peter and
raised from the grave without re-  Paul. The authors of these versions
turning to corruption, and they argue  had no theory to defend, and it may
from the fact that David did return  be presumed that they had a just
to corruption in the grave like other  knowledge of the true meaning of the
men, that the passage could not have  Hebrew word. (4) It may be added
referred mainly to himself, but that it that this interpretation accords with
had a proper fulfilment, and its high-  the connexion in which the word
est fulfilment, in the resurrection of  occurs. Though it may be admitted
the Lord Jesus Christ. This inter-  that the connexion would not necespretation the believer in the inspira-  sarily lead to this view, yet this intion of Peter and Paul is bound to  terpretation is in entire harmony with
defend, and in reference to this it may  the statements in the previous verses,
be remarked, (1) that it cannot be de-  and in the following verse. Thus, in
monstrated that this is not the mean-  the previous verse, the psalmist had
ing of the word. The word may be   said that "his flesh would rest in
as fairly derived from the verb to  hope,"-a sentiment which accords
corrupt, as from  the verb to sink  with either the idea that he would at
down, and, indeed, more naturally and  some future period be raised from the
more obviously. The   grammatical  grave, and would not perish for ever,
form would rather suggest this deli- though the period of the resurrection
vation than the other. (2) It is a  might be remote; or with the idea of
fair construction of tie original word.  being raised up so soon that the body
It is such a construction as may be  would not return to corruption, i.e.,
put upon it without anyforced appli-  before the change consequent on
cation, or any design to defend a  death would take place. The sentitheory or an opinion. In other words,  ment in the following verse also
it is-not a mere catch, or a grasp at a  agrees with this view. That sentipossible meaning of the word, but   ment is, that there is a path to life;
it is a rendering which, on every  that in the presence of God there is
principle of grammatical construction,  fulness of joy; that at his right hand
may be regarded as afair interpreta-  there are pleasures for evermore-a
tion. Whatever may have been the   sentiment, in this connexion, founded
exact idea in the mind of David,   on the belief of the resurrection from
whether he understood this as refer-  the dead, and equally true whether
ring only to himself, and to the   the dead should be raised immediately
belief that he would not always re-  or at some remote period. I infer,
main in the grave, and under the   therefore, that the apostles Peter and
power of corruption; or whether he  Paul made a legitimate use of this
understood it as referring primarily to  passage; that the argument which
himself, and ultimately and mainly to  they urged was derived from a proper
the Messiah; or whether lie under-  interpretation of the language; that
stood it as referring solely to the  the fair construction of the psalm, and
Messiah; or whether he did not at  the fact that David had returned to
all understand the language which  corruption, fully justified them in the
the Holy Spirit led him to employ  application which they made of the
(comp. Notes on 1 Pet. i. 11, 12), it is  passage; and that, therefore, it was
equally true that the sense which the  the design of the Holy Spirit to conapostles put on the words, in their  vey the idea that the Messiah would
application of the passage to the  be raised from  the dead without
Messiah, is a suitable one. (3) The  undergoing the change which others
ancient versions, as has been seen  undergo in the grave; and that it was
above, confirm this. Without an ex- thus predicted in the Old Testaception they give the sense of cor-  ment, that he would be raised from




PSALM   XVI.                          133
11 Thou    wilt show    me the    w there are pleasures " for everpath " of life: in thy presence is  more.
fulness of joy; v at thy right hand     U Matt. vii. 14.  v Matt. xxv. 33.
w Jude 24.      x Psa. xxxvi. 8.
the dead in the manner in which he  diminish its fulness or its brightness;
was.                                joy that will not be diminished, as
11. Thou wilt show me the path of  all earthly joys must be, by the feellife. In this connexion this means  ing that it must soon come to an end.
that though he was to die,-to de-   ~ At thyrighthand. The right hand
scend to the regions of the dead, and  is the place of honour (Notes, ver. 8).
to lie down in the dark grave,-yet  Comp. Mark xvi. 19; Heb. i. 3; Acts
there was a path again to the living  vii. 56; and it here refers to the place
world, and that that path would be  which the saints will occupy in heapointed out to him by God. In other  ven. This language could have been
words, he would not be suffered to  used only by one who believed in the
remain among the dead, or to wander  doctrine of the resurrection and of
away for ever with those who were in  the future state. As applicable to the
the under world, but he would be    author of the psalm, it implies that
brought back to the living world.   he had a firm belief in the resurrecThis is language which, in this con-  tion of the dead, and a confident hope
nexion, could be founded only on a  of happiness hereafter; as applicable
belief of the resurrection of the dead.  to the Messiah, it denotes that he
The word "life" here does not neces-  would be raised up to exalted honour
sarily refer to heaven-to eternal life  in heaven; as applicable to believers
-though the connexion shows that    now, it expresses their firm and asthis is the ultimate idea. It is life  sured faith that eternal happiness and
in contradistinction from the condi-  exalted honour await them in the fution of the dead. The highest form  ture world. ~ There are pleasures
of life is that which is found in hea- for evermore. Happiness that will be
ven, at the right hand of God; and  eternal. It is not enjoyment such as
the connexion shows it was that on  we have on earth, which we feel is
which the eye of the psalmist was   soon to terminate; it is joy which
fixed. [F In thy presence. Literally,  can have no end. Here, in respect to
" with thy face."  Before thy face;  any felicity which we enjoy, we canor, as the sense is correctly expressed  not but feel that it is soon to cease.
in our version, in thy presence. The  No matter how secure the sources of
reference is to God's presence in hea-  our joy may seem to be, we know that
ven, or where he is supposed to dwell.  happiness here cannot last long, for
This is shown by the additional state-  life cannot long continue; and even
inent that the joy mentioned was to  though life should be lengthened out
be found at his "right hand"-an     for many years, we have no certainty
expression which properly refers to  that our happiness will be commenheaven. It is not merely a return to  surate even with our existence on
earth which is anticipated; it is an  earth. The dearest friend that we
exaltation to heaven. ~ Isfulness of  have may soon leave us to return no
joy. Not partial joy; not imperfect  more; health, the source of so many
joy; not joy intermingled with pain  comforts, and essential to the epjoyand sorrow; not joy which, though   ment of any comfort here, may soon
in itself real, does not satisfy the de-  fail; property, however firmly it may
sires of the soul, as is the case with  be secured, may "take to itself wings
much of the happiness which we ex-  and fly away."  Soon, at any rate, if
perience in this life,-but joy, full, these things do not leave us, we shall
satisfying, unalloyed, unclouded, un-  leave them; and in respect to bappimingled with anything that would    ness from them, we shall be as though




134                          PSALM XVII.
PSALM     XVII.             unto my prayer, that goeth 2 not
A Prayer of David.         out of feigned lips.
HEAR      1 the right, O    LORD,'justice.
attend unto my cry; give ear2 uithout lips of deceit.
they had not been. Not so will it be   4. A description of the character of his
at the right hand of God. Happi-     enemies, and a prayer on the ground of
ness there, whatever may be its na.  that character, that God would interpose
for him, vers. 10-14.
ture will be eternal. Losses, dis.for him,vers. 10-14.
ture, will be eternal.   osses, dis-   5 The expression of a confident hope
appointment, bereavement, sickness,  of deliverance from all enemies; a lookcan never occur there; nor can the   ing forward to a world where he would
anticipation of death, though at the  be rescued from all troubles, and where,
most distant period, and after count-  in the presence of God, and entering
less millions of ages, ever mar our  on a new life, he would awake in the
joys.  How   different in all these  likeness of God and be satisfied, ver. 15.
things will heaven be from earth!     The psalmterminates, as the anticipations
things will heaven be from earth!
How desirable to leave the earth, and of all good men do amid the troubles of
How desirable to leave               this life, in the hope of that world where
to enter on those eternal joys!      there will be no trouble, and where they
will be permitted to dwell for ever with
PSALM   XVII.              God
This psalm is entitled "A Prayer of   1.  ear the rit. Marg. as in
David." By whom the title was prefixed Hebrew, justice. The prayer is, that
to it, is not known; but there can be no  G  ould regard that which was
doubt of its appropriateness.  It is,  right in the case, or that he would
throughout, a prayer-fervent, earnest,  vindicate the psalmist from that which
believing. It was evidently uttered in  was wrong. It is the expression of
the view of danger-danger arising from  his confident assurance even in the
the number and the designs of his ene- presence of God that his cause was
mies; but on what particular occasion it
was composed cannot now be determined.  right, and that he was asking only
There were many occasions, however, in that whch   would be consistent for
the life of David for the utterance of such  a just God to do. We can offer an
a prayer, and there can be no doubt that  acceptable prayer only when we are
in the dangers which so frequently beset  sure that it would be right for God to
him, he often poured out such warm and  answer it, or that it would be conearnest appeals to God for help. Who  sistent with perfect and eternal justhe enemies referred to were cannot now ice to grant our requests  It is to
be ascertained. All that is known of  b         observed here, however, that the
them iserved hee, however, that they were "deadly  r  o hee   o   tha
them is that they were "deadly"  or
bitter foes, that they were prosperous in  ground of the petition of the psalmist
the world, and that they were proud   is not that he was righteous, that is,
(vers. 9, 10); that they were fierce and  he did not base his petition on the
greedy, like a lion hunting its prey  ground of his own merits, but that
(ver. 12); that they were men whose  his cause was righteous; that he was
families were in affluence, and men who  unjustly oppressed and persecuted by
lived for this world alone, ver. 14.  his enemies.  We cannot ask God to
The points which constitute the prayer terpose in our bealf beause we
in the psalm are the following:-     interpose      to  is our    onal ecause  e
1. The prayer itself, as an earnesthave a clam    to his favour on the
appeal or supplication to God to do what  ground of our own merit; we may
was equal and right, vers. 1, 2.     ask him to interpose because wrong is
2. A reference of the author of the  done, and his glory will be promoted
psalm to himself, and to his own life and  in securing that which is just and
character, as not deserving the treatment  right.  ~ Attend unto my cry. The
which he was receiving from others,  word here used-   3-1, rinnah-means
vers. 3, 4.
3. An earnest petition on this ground  either a shout of joy, Ps. xxx. 5;
for the Divine interposition, vers. 5-9.  xlii. 4; xlvii. 1; or a mournful cry,




PSALM- XVII.                          135
2 Let my sentence come forth        3 Thou    hast proved s mine
from thy presence; let thine eyes   heart; thou hast visited me in the
behold the things that are equal.              y sa. cxxxix. 23.
outcry, wailing, Ps. lxi. 1; et scepe.  and right. He felt assured that his
It is expressive, in either case, of deep  own cause was right, and he prays
feeling which vents itself in an audible  here that justice in the case may be
manner. Here it denotes the earnest  done.- He felt thlat, if that were
utterance of prayer. ~ Give ear unto  done, he would be delivered from his
my prayer. See Notes on Ps. v. 1.   enemies. As between ourselves and
~ That goeth not out of feigned lips. our fellow-men, it is right to pray to
Marg., as in Heb., without lips of  God that he would see'that exact
deceit. That is, that is sincere, or  justice should be done, for we may be
that proceeds from the heart. The   able to feel certain that justice is on
utterance of the lips does not mis-  our side, and that we are injured by
represent the feelings of the heart.  them; but as between ourselves and
True prayer is that in which the lips  God, we can never offer that prayer,
do represent the real feelings of the  for if justice were done to us we could
soul. In hypocritical prayer the one  not but be condemned. Before him
is no proper representation of the  our plea must be for mercy, not jusother. It is evident that the prayer  tice.
here was not mere mental prayer, or   3. Thou hast proved mine heart.
a mere desire of the heart. It was  In this verse he refers to his own
uttered prayer, or oral prayer; and,  character and life in the matter
though private, it was in the form of  under consideration, or the conuttered words. The feeling was so   sciousness of his own innocence in
great that it was expressed in an   respect to his fellow-men who are
audible cry to God. Deep emotion    persecuting and opposing him.  He
usually finds vent in such audible and  appeals to the Great Searcher of
fervent expressions.  Compare the   hearts in proof that, in this respect,
Saviour's earnest prayer in the garden  he was innocent; and he refers to
of Gethsemane, Luke xxii. 41, seq.  different forms of trial on the part of
2. Let my sentence. Heb., myjudg-  God to show that after the most thoment. The allusion is to a judgment  rough search he would find, and did
or sentence as coming from God in   find, that in these respects he was an
regard to the matter referred to in  innocent man, and that his enemies
the psalm, to wit, the injuries which he  had no occasion to treat him as they
had received from his enemies. He   had done. It is still to be borne in
felt that they had done him injustice  mind here that the trial which the
and wrong; he felt assured that a   psalmist asks at the hand of God was
sentence or judgment from  God in   not to prove that he was innocent tothe case would be in his favour. So  wards Him, or that lie had a claim
Job often felt that if he could bring  to His favour on account of his own
his case directly before God, God   personal holiness, but it was that he
would decide in his favour. Comp.   was innocent of any wrong towards
Job xxiii. 1-6.  ~ Comeforth from   those who were persecuting him, or,
thy presence.   From  before thee. in other words, that after the most
That is, he asks God to pronounce a  searching trial, even by his Maker, it
sentence in his case. ~ Let thine   would be found that he had given
eyes behold. He asked God to ex-    them no cause for treating him thus.
amine the case with his own eyes, or  The word here rendered "proved"
attentively to consider it, and to see  means to try, to prove, to examine,where justice was. ~ The things that  especially metals, to test their genuare cqual. The things that are just  ineness. See Notes on Ps. vii. 9, 10;




136                        PSALM XVII.
night; thou hast tried me, and transgress.
shalt find nothing: I am    pur-     4 Concerning    the works    of
posed that my mouth 5 shall not    men, by the' word of thy lips I
z Psa. xxxix. 1, 2; Prov. xiii. 3.      a Prov. ii. 10-15.
Job xii. 11. The psalmist here says  nothing of the kind would be found
that God had tried or searched his in him in time to come. ~ I am
heart. He knew all his motives. He  purposed. I am fully resolved. 1 My
had examined all his desires and his  mouth shall not transgress. Transthoughts. The psalmist felt assured  gress the law of God, or go beyond
that, after the most thorough trial,  what is right. That is, I will utter
even God would not find anything in  nothing which is wrong, or which can
his heart that would justify the con-  give occasion for their harsh and unduct of his enemies towards him. kind treatment.    Much as he had
~[ Thou hast visited me. That is, for  been provoked and injured, he was
the purpose of inspecting my charac-  determined not to retaliate, or to give
ter, or of examining me. The Eng-  occasion for their treating him in the
lish word visit, like the Hebrew, is  manner in which they were now doing.
often used to denote a visitation for  Prof. Alexander renders this "My
the purpose of inspection and exami-  mouth shall not exceed my thought;"
nation. The idea is, that God had  but the common version gives a better
come to him for the very purpose of idea, and is sanctioned by the Heexamining his character. T In the  brew. Comp. Gesenius, Lex.
night.  In solitude.  In darkness.   4. Concerning the works of men.
When I was alone.    In the time   In respect to the works or doings of
when the thoughts are less under re-  men. The reference is here probably
straint than they are when surrounded  to the ordinary or common doings of
by others. In a time when it can be  mankind, or to what generally helaseen what we really are; when we do  racterises the conduct of men. As
not put on appearances to deceive  their conduct is so commonly, and so
others. TT Thou hast tried me. The  characteristically wicked, wickedness
word here used — l,     tzaraph-   may be spoken of as their "work,"
means properly to mel, to smelt, sc.,  and it is to this doubtless that the
metals, or separating the pure metal  psalmist refers. In respect to the
from the dross. The meaning is, that  sinful courses or "paths" to which
God, in examining into his character,  men are so prone, he says that he had
had subjected him to a trial as search-  kept himself from them. This is in
ing as that employed in purifying  accordance with what he says in the
metals by casting them ifito the fire.  previous verse, that he had given no
~f And shalt find nothing. Thou wilt  occasion by his conduct for the treatfind nothing that could give occa-  ment which he had received at the
sion for the conduct of my enemies.  hands of his enemies. ~ By the word
The future tense is here used to de-  of thy lips. Not by his own strength;
note that, even if the investigation  not by any power which he himself
were continued, God would find no. had, but by the commands and prothing in his heart or in his conduct  mises of God,- by what had protlat would warrant their treatment  ceeded from his mouth. The reference
of him. He had the most full and   is doubtless to all that God had sposettled determination not to do wrong  ken:-to the law which prescribed
to them  in any respect whatever.  his duty, and to the promises which
Nothing had been found in him that  God had given to enable him to walk
would justify their treatment of him;  in the path of uprightness. He had
lie was determined so to live, and he  relied on the word of God as inculfelt assured that he would so live, that  ating duty; he had submitted to it




PSALM XVII.                           137
have kept me from the paths of        6 I have called upon thee, for
the destroyer.                      thou wilt,hear me, 0 God: in5 Hold up my goings in thy        dine thine ear unto me, and hear
paths, that my footsteps' slip not.  my speech.
1 be not nmoed.
as authority; he had found encourage-  when provoked and injured by others
ment in it in endeavouring to do right.  he feels that he might be in danger of
~ I have kept me. I have preserved  doing wrong. In such circumstances
myself. I have so guarded my con-   nothing can be more proper than to
duct that I have not fallen into the  call upon God to keep us from sin.
sins which are so common among      ~ That my footsteps slip not. Marg.,
men. ~ The paths of the destroyer.  as in Heb., be not moved. The idea
The paths which the "destroyer"     is, "that I may be firm; that I may
treads; the course of life which such  not yield to passion; that, provoked
men lead. The idea is, not that he  and wronged by others, I may not be
had been able to save himself from  allowed to depart from the course of
violence at their hands, but that he  life which I have been hitherto enhad been enabled to avoid their mode  ablcd to pursue."  No prayer could
of life. The word rendered destroyer  be more appropriate. When we feel
is from a verb which means to break,  and know that we have been wronged
to rend, to scatter, and would properly  by others; when our lives have given
refer to acts of violence and lawless-  no cause for such treatment as we
ness. He had kept himself fiom the  receive at their hands; when they
modes of life of the violent and the  are still pursuing us, and injuring us
lawless; that is, he had been enabled  in our reputation, our property, or
to lead a peaceful and quiet life. He  our peace; when all the bad passions
had given no occasion to his enemies  of our nature are liable to be aroused,
to treat him as a violent, a lawless, a  prompting us to seek revenge, and to
wicked man.                         return evil for evil, then nothing can
5. Hold up mly goings in thy paths.  be more proper than for us to lift our
He had been enabled before this to  hearts to God, entreating that he will
keep himself from the ways of the   keep us, and save us from falling into
violent by the word of God (ver. 4);  sil; that he will enable us to restrain
lie felt his dependence on God still to  our passions, and to subdue our resentenable him, in the circumstances in  ments.
which he was placed, and under the    6. I have called upon thee, for thou
provocations to which he was exposed,  wilt hear me, 0 God. The meaning
to live a life of peace, and to keep  of this is, "I have called on thee
himself from  doing wrong.     He,  heretofore, and will do it still, because
therefore, calls on God, and asks him  I am certain that thou wilt hear me."
to sustain him, and to keep him still  That is, he was encouraged to call
int the right path.  The verb here  upon God by the conviction that he
used is in the infinitive form, but used  would hear his prayer, and would
instead of the imperative. De Wette.-  grant his request. In other words,
Prof. Alexander renders this less cor- he came to God in faith; in the-full
rectly, "My steps have laid hold of belief of his readiness to answer
thy paths;" for he supposes that a  prayer, and to bestow needed blessprayer here " would be out of place."  ings. Comp. John xi. 42; Heb. xi. 6.
But prayer can never be more appro-1 Incline thine ear unto me. See
priate than when a man realises that  Notes on ver. 1. ~T My speech. My
he owes the fact of his having been  prayer.  The reference here, as in
hitherto enabled to lead an upright  ver. 1, is to prayer uttered before God,
life only to the " word" of God, and  and not mere mental prayer.




138                         PSALM XVII.
7 Show thy marvellous loving-     thy right hand them    which put
kindness, O thou that savest I by   their trust in thee from those that
1 Or, them which trust in thee fromz those  rise  p against them.
that rise vp against thy right hand.  8 Keep me as the apple of the
7. Show thy marvellous loving-kind.  up against them. That is, God might
ness. The literal translation of the  be appealed to to do this now, on the
original here would be, " distinguish  ground that he was accustomed to do
thy favours."   The Hebrew   word   it; and that, so to speak, he would
used means properly to separate; to  be acting "in character" in doing it.
distinguish; then, to make distin-  In other words, we may ask God to do
guished or great. The prayer is, that  what lie is accustomed to do; we may
God would separate his mercies on   go to him in reference to his wellthis occasion from his ordinary mer-  known attributes and character, and
cies by the manifestation of greater  ask him to act in a manner which will
powers, or by showing him special   be but the regular and proper manifavour.  The ordinary or common     festation of his nature. We could not
mercies which he was receiving at the  ask him to do what was contrary to
hand of God would not meet the pre-  his nature; we cannot ask him to act
sent case. His dangers were much    in a way which would be out of chagreater than ordinary, his wants were  racter. What he has done for men
more pressing than usual; and he asked  always, we may ask him to do for us;
for an interposition of mercy corre-  what is entirely consistent with his
sponding with his circumstances and  perfections, we may ask him to do in
condition. Such a prayer it is obviously  our own case. S~ By thy right hand.
proper to present before God; that is,  By thy power.  The right hand is
it is right to ask him to suit his mercies  that by which we execute our purto our peculiar necessities; and when  poses, or put forth our power; and the
special dangers surround us, when we  psalmist asks God to put forth his
are assailed with peculiarly strong  power in defending him. See Isa.
temptations, when we have unusually  xli. 10; Job xl. 14; Ps. lxxxix. 13.
arduous duties to perform, when we  ~ From those that rise up against
are pressed down with peculiarly se-  them. From their enemies.
vere trials, it is right and proper to  8. Keep me as the apple of the eye.
ask God to bestow favours upon us   Preserve me; guard me; defend me,
which will correspond with our pecu-  as one defends that which is to him
liar circumstances. His ability and  most precious and valuable. In the
his willingness to aid us are not   original there is a remarkable strength
measured by our ordinary require-   of expression, and at the same time a
ments, but are equal to any of the  remarkable confusion of gender in
necessities which can ever occur in  the language. The literal translation
our lives. ~ 0 thou that savest by  would be, "Keep me as the little
thy right hand. Marg., " that savest  man-the daughter of the eye." The
those that trust in thee from those  word apple applied to the eye means
that rise up against thy right hand."  the pupil, the little aperture in the
The Hebrew will admit of either con-  middle of the eye, through which the
struction, though that in the text is  rays of light pass to form an image on
the more correct.   It is, literally,  the retina (Johnson, Webster); though
" Saving those trusting, from those  why it is called the apple of the eye
that rise up, with thy right hand. The  the lexicographers fail to tell us. The
idea is, that it was a characteristic of  Hebrew word —lj:'i, Ishon —means
God, or that it was what he usually  properly, a little man, and is given to
did, to save by his own power those  the apple or pupil of the eye, "in
that trusted him from those who rose  which, as in a mirror, a person sees




PSALM XVII.                            139
eye, hide me under the shadow          10 They are inclosed in their
of thy wings,                       own fat: with their mouth they
9 From   the wicked that 1op-     speak proudly.
press me, from my 2 deadly ene-        11 They have now compassed
mies who compass me about.          us in our steps; they have set
1 waste.                      2 enemies against the soul.
his own image reflected in miniature."  The idea is that of being wasted,
This comparison is found in several  desolated, destroyed, as a city or
languages. The word occurs in tile  country is by the ravages of war.
Old Testament only in Deut. xxxii.  The psalmist compares himself in his
10; Ps. xvii. 8; Prov. vii. 2; where  troubles with such a city or country.
it is rendered apple; in Prov. vii. 9,  The effect of the persecutions which
where it is rendered black; and in  he had endured had been like cities
Prov. xx. 20, where it is rendered  and lands thus laid waste by fire and
obscure. The other expression in the  sword. 1~ From my deadly enemies.
Hebrew-"the daughter of the eye"-   Marg., My enemies against the soul.
is derived from a usage of the Hebrew  The literal idea is, " enemies against
word daughter, as denoting that which  my life."  The common translation
is dependent on, or connected with  expresses the idea accurately. The
(Gesenius, Lex.), as the expression  sense is, that his enemies sought his
"daughters of a city" denotes the   life. ~ Who compass meabout. Who
small towns or villages lying around a  surround me on every side, as enemies
city, and dependent on itsjurisdiction,  do who besiege a city.
Num. xxi. 25, 32; xxxii. 42; Josh.    10. They are inclosed in their own
xvii. 11. So the expression daughters fat. The meaning here is, that they
of song, Eccl. xii. 4. The idea here is,  were prosperous, and that they were
that the little image is the child of the  consequently self-confident and proud,
eye; that it has its birth or origin  and were regardless of others. The
there. The prayer of the psalmist   phrase occurs several times as descriphere is, that God would guard him, as  tive of the wicked in a state of pros.
one guards his sight-an object so   perity, and as, therefore, insensible to
dear and valuable to him.  ~ Hide   the rights, the wants, and the sufferme under the shadow of thy wings.   ings of others. Comp. Dent. xxxii.
Another image denoting substantially  15, "( But Jeshurun waxed fat and
the same thing. This is taken from  kicked: thou art waxed fat, thou art
the care evinced by fowls in protect-  grown thick, thou art covered with
ing their young, by gathering them  fatness; then he forsook God which
under their wings. Comp. Matt. xxiii.  made him," etc. Job xv. 27, " Be37. Both of the comparisons here    cause he covereth his face with his
used are found in Deut. xxxii. 10-12;  fatness, and maketh collops of fat on
and it is probable that the psalmist  his flanks."  Ps. lxxiii. 7, "Their
had that passage in his eye-" He in-  eyes stand out with fatness."  Ps.
structed him, he kept him   as the  cxix. 70, "Their heart is as fat as
apple of his eye; as an eagle stirreth  grease."  ~ With their mouth'they
up her nest, fluttereth over her young,  speak proudly. Haughtily; in an
spreadeth abroad her wings, taketh  arrogant tone; as a consequence of
them, beareth them on her wings; so  their prosperity.
the Lord alone did lead him." Comp.   11. They have now compassed us.
also Ps. xxxvi. 7; lvii. 1; lxi. 4; lxiii.  Myself, and those who are associated
7; xci. 1, 4.                       with me. It would seem from this
9. From the wicked that oppress me.  that the psalmist was not alone. It
Marg., That waste me. The margin    is to be observed, however, that there
expresses the sense of the Hebrew.  is a difference of reading in the Hebrew




140                         PSALM    XVII.
their eyes bowing down to the       young lion 2 lurking in secret
earth;                              places.
12 1 Like as a lion that is greedy  13 Arise, O LORD, 3 disappoint
of his prey, and as it were a       him, cast him  down: deliver my
1 The likeness of him (that is, of every one of
them) is as a lion that desireth to ravin.2 itig.      prevent his face.
text. The Masoretic reading is us;  of them) is as a lion that desireth to
the Hebrew text is me, though in the  ravin. The meaning is plain. They
other expression the plural is used-  were like a lion intent on securing
"our steps." There is no impropriety  his prey. They watched the object
in supposing that the psalmist refers  narrowly; they were ready to spring
to his followers, associates, or friends,  upon it. ~ That is greedy of his prey.
meaning that the wrong was done not  "He is craving to tear."  Professor
to him alone, but to others connected  Alexander.-l'he Hebrew word renwith him. The meaning of con-       dered "is greedjy," means to pine, to
passed is, that they surrounded him  long after, to desire greatly. The
on every side. Wherever he went,    Hebrew word rendered "of his prey,"
they were there.   ~ In our steps.  is a verb, meaning to pluck, to tear,
Wherever we go. ~ They have set     to rend in pieces. The reference is to
their eyes. As those do who are     the lion that desires to seize his victim,
intent on any thing; as the lion does  and to rend it in pieces to devour it.
that is seeking its prey (ver. 12).  ~ And, as it were, a young lion,
They looked keenly and directly at  Hebrew, "And like a young lion."
the object. They did not allow their  ~f Lurking in secret places. Marg.,
eyes to wander. They were not in-   as in Heb., sitting. The allusion is
different to the object of their pursuit. to the lion crouching, or lying in wait'[ Bowing down to the earth. That   for a favourable opportunity to pounce
is, as the translators evidently under-  upon his prey. See Notes on Ps. x.
stood this, having their eyes bowed  8-10. There is no special emphasis to
down to the ground, or looking stea-  be affixed to the fact that the " lio;s"
dily to the ground. The image, ac-  is alluded to in one member of this
cording to Bishop Horsley, isborrowed  verse, and the  "young  lion" in
from a hunter taking aim at an animal  the other. It is in accordance with
upon the ground. A     more literal  the custom of parallelism in Hebrew
translation, however, would be, "They  poetry where the same idea, with some
have fixed their eyes to lay me pros-  little variation, is expressed in both
trate upon the ground." The Hebrew  members of the sentence. See Introword —nU3, natah-means properly     duction to Job, ~ 5.
to stretch out, to extend; then, to in-  13 Arise, 0 LORD. Sec Notes on
dine, to bow, to depress; and hence  Ps. vi. 7. ~ Disappointhinz. Marg.,
the idea of prostrating; thus, to   prevent hisface. The marginal readmake the shoulder bend downwards,   ing expresses the sense of the Hebrew.
Gen. xlix. 15; to bring down the    The word used in the original means
mind to an object, Ps. cxix. 112; to to anticipate, to go before, to prevent;
bow the heavens, Psa. xviii. 9. Hence  ad the prayer here is that God would
the idea of prostrating an enemy; and come before his enemies that is, that
the sense here clearly is, that they  he wuld cast himself in their way
had fixed their eyes intently on the  bfore they should reach him. The
psalmist, with a purpose to prostrate  enemy is represented as marching
him to the ground, or completely to  upo him with his face intently fixed
overwhelm hini.                     seeking his destruction; and he prays
12. Like as a lion. Marg., The    that God would interpose, or that He
likeness of him (that is, of every one  would come to his aid before his




PSALM    XVII..1:1
soul from  the wicked, I which is  hand, O LORD, fiom men of the
thy c sword:                       world, which have their portion in
14 From   men 2 which are thy    this d life, and whose belly thou
1 Or, by thy.   c Isa. x. 5.       2 by thine.  d Luke xvi. 25.
enemy should come up to him. ~ Cast  one. The psalmist asked that God
hin down. That is, as it is in the  would interfere by his own hand, and
Hebrew, make him bend or bow, as   savo him from danger. The same conone who is conquered bows before a  struction, if it be the correct one, is
conqueror. ~ Deliver my soul from  required in the following verse.
the wicked. Save my life; save me    14. From men which are thy hand.
from  the designs of the wicked.   Marg., From men by thy hand. Here
~i Which is thy sword. The Chaldee  the rendering in the common verParaphrase renders this, " Deliver my  sion would be still more harsh than
soul from the wicked man, who de-  in the previous verse, since it is at least
serves to be slain with thy sword."  unusual to call men "the hand"'Ihe Latin Vulgate, " Deliver my soul  of God, in the sense that they are his
from the wicked man; thy spear from  instruments in accomplishing his purthe enemies of thy hand."  So the  poses. The more obvious construcLXX., "Deliver my soul from the    tion is to regard it as a prayer that
wicked; thy sword from the enemies  God would deliver him by his own
of thy hand."  The Syriac, "Deliver  hand from men-from men that rose
my soul from the wicked, and from  up against him. Comp. 2 Sam. xxiv.
the sword."  De Wette renders it,  14. I Frone men of the world. A
"Deliver my soul from the wicked by  better construction of this would be
thy sword."  Prof. Alexander, "Save  " from men; from the world.".The
my soul from the wicked (with) thy  psalmist prays first that he may be desword."   So Luther, "With thy     livered from men by the hand of God.
sword."  The Hebrew will undoubt-  He then repeats the prayer, "from
edly admit of this latter construction,  men, I say," and then adds, "from
as in a similar passage in ver. 10 of  the world."  He desires to be rescued
this psalm; and this construction is  entirely from such worldly plans, defound in the   margin: "By thy     vices, purposes;-from  men among
sword."   The sentiment that the   whom nothing but worldly principles
wicked are the " sword" of God, or the  prevail. ~ Which have their portion
instruments, though unconsciously to  in this life. Their portion-their lot
themselves, of accomplishing his pur-  -is among the living; that is, they
poses, or that he makes them the   have nothing to look forward to-to
executioners of his will, is undoubt-  hope for in the world to come. They
edly favoured by such passages as Isa.  are, therefore, governed wholly by
x. 5-7 (see Notes on those verses),  worldly principles.  They have no
and should be properly recognised.  fear of God; they have no regard to
But such a construction is not neces-  the rights of others further than will
sary in the place before us, and it does  be in accordance with their own
not well agree with the connexion, for  woildly interest.  Men whose porit is not easy to see why the psalmist  tion is wholly in this life will make
should make the fact that the wicked  everything  subordinate  to  their
were instruments in the hand of God  worldly interests. ~ And whose belly
in accbmplishing his purposes a reason  thou fillest with thy hid treasure.
why He should interpose and deliver  The meaning of this portion of the
him from them.   It seems to me, verse is that, in respect to the object
therefore, that the construction of De  for which they lived, they were sucWette and others, "Save me from the  cessful.  They lived only for the
wicked by thy sword," is the true  world, and they obtained what tle




142                        PSALM    XVII.
fillest with  thy hid   treasure:  to their babes.
1 they are full of children, and     15 As for me, I will behold
leave the rest of their substance  thy e face in righteousness: I
1 Or, their children arefull.          e 1 John iii. 2.
world had to bestow. They had pros-  with the aims, the desires, and the
perity in their purposes in life. The  condition of worldly men. They seek
word " hid " here - hid treasure, their portion in this life, and are sa-means that which is hoarded, se-  tisfied; I cherish no such desires, and
creted, carefully guarded; and the  have no such prosperity. I look to
word commonly refers to the practice  another world as my home, and shall
of secreting from public view valuable  be satisfied only in the everlasting
treasures, as silver and gold. It is favour and friendship of God. ~.
possible, however, that the reference  will behold thyface. I shall see thee.
here is to the fact that God has hid-  Comp. Matt. v. 8; 1 Cor. xiii. 12; 1
den these objects in the depths of the  John iii. 2. This refers naturally, as
earth, and that it is necessary to search  the closing part of the verse more
for them carefully if men would ob-  fully shows, to the future world, and
tain them. Comp. Job xxviii. 1-11.  is such language as would be employed
The phrase " whose belly thou hast  by those who believe in a future state,
filled " means that their appetite or  and by no others. This is the highest
cravings in this respect were satisfied.  object before the mind of a truly reThey had what they wanted. ~ They  ligious man. The bliss of heaven
are full of children.  Marg., their  consists mainly, in his apprehension,
children are full. The margin pro-  in the privilege of seeing God his
bably expresses the sense of the He-  Saviour; and the hope of being perbrew better than the text. The lite-  mitted to do this is of infinitely
ral rendering would be, " satisfied are  more value to him  than  would
their sons;" that is, they have enough  be all the wealth of this world.
to satisfy the wants of their children.  ~ In righteousness.  Being  myself
The expression "they are full of chil-  righteous; being delivered from the
dren" is harsh and unnatural, and is  power, the pollution, the dominion
not demanded by the original, or by  of sin. It is this which makes heathe main thought in the passage.   ven so desirable; without this, in the
The obvious signification is, that they  apprehension of a truly good man, no
have enough for themselves and for  place would be heaven. ~ I shall be
their children. ~ And leave the rest  satisfied.  While they are satisfied
of their substance to their babes. with this world, I shall be satisfied
That is, what remains after their own  only when I awake in the likeness of
wants are supplied, they leave to their  my God.  Nothing can meet the
babes. They not only have enough   wants of my nature; nothing can safor the supply of their own wants and  tisfy the aspirings of my soul, until
the wants of their children during  that occurs. ~ When Iawake. This
their own lives, but they also leave  is language which would be employed
an inheritance to their children after  only by one who believed in the rethey are dead. The word rendered   surrection of the dead, and who was
babes properly means little children, accustomed to speak of death as a
though it seems here to be used as sleep-a calm repose in the hope of
denoting children in general. The  awaking to a new life. Comp. Notes
meaning is, that they are able to pro- on Ps. xvi. 9-11. Some have undervide for their children after they  stood this asmeaning "when I awake
themselves are dead.  Compare the  to-morrow;" and they thence infer
description of worldly prosperity in  that this was an evening song (comp.
Job xxi. 7-11.                     Ps. iv. 8); others have supposed that
15. Asfor me. In strong contrast it had a more general sense,-meai



PSALM    XVIII.                        143
shall be satisfied, when I awake,   with thy likeness.
ing'cwhenever I awake;" that is, trouble or anxiety;-and this could
while men of the world rejoice in   be found only in a future world. The
their worldly possessions, and while  obvious interpretation of the passage,
this is the first thought which they  therefore, so far as its sense can be
have on awaking in the morning, my  determined from the connexion, is to
joy when I awake is in God;-in the  refer it to the awaking in the mornevidence of his favour and friendship;  ing of the resurrection; and there is
-in the consciousness that I resemble  nothing in the language itself, or in
him.   I am surprised to find that  the known sentiments of the psalmist,
Professor Alexander favours this view.  to forbid this interpretation.  The
Even De Wette admits that it refers  word rendered awakce-y.p, kootzto the resurrection of the dead, and  used only in Hiphil, means to awake;
that the psalm  can be interpreted  -to awake from    sleep, Ps. iii. 5;
only on the supposition that it has  cxxxix. 18; or from death, 2 Kings
this reference, and hence he argues  iv. 31; Jer. li. 39; Isa. xxvi. 19; Job
that it could not have been composed  xiv. 12; Dan. xii. 2. T~ With tly
by David, but that it must have been  likeness. Or, in thy likeness; that
written in the time of the Exile, when  is, resembling thee. The resemblance
that doctrine had obtained currency  doubtless is in the moral character,
among the Hebrews. The interpret-   for the highest hope of a good man is
ation above suggested seems to me to  that he may be, and will be, like God.
be altogether too low a view to be  Comp. Notes on 1 John iii. 2. I retaken of the sense of the passage. It  gard this passage, therefore, as one
does not meet the state of mind de-  of the incidental proofs scattered
scribed in the psalm. It does not   through the Old Testament which
correspond with the deep anxieties  show that the sacred writers under
which the   psalmist expressed  as  that dispensation believed in the docspringing from  the troubles which  trine of the resurrection of the dead;
surrounded him. He sought repose    that their language was often based
from those troubles; he looked for  on the knowledge and the belief of
consolation when surrounded by bitter  that doctrine, even when they did not
and unrelenting enemies.  He was    expressly affirm it; and that in times
oppressed and crushed with these    of trouble, and under the consciousmany sorrows.   Now   it would do   ness of sin, they sought their highest
little to meet that state of mind, and  consolation, as the people of God do
to impart to him   the consolation  now, from the hope and the expectawhich he needed, to reflect that he  tion that the righteous dead will rise
could lie down in the night and awake  again, and that in a world free from
in the morning with the conscious-  trouble, from  sin, and from  death,
ness that he enjoyed the friendship of  they would live for ever in the preGod, for he had that already; and   sence of God, and find their supreme
besides this, so far as this source of  happiness in being made wholly like
consolation was concerned, he would  him.
awake to a renewal of the same troubles to-morrow which he had met on            PSALM XVIII.
the previous day. He needed some
higher, some more enduring and ef-    This psalm is found, with some unimficient consolation; something which  portant variations, in 2 Samuel xxii.
would meet all the circumstances of In that history, as in the inscription of
the case; some source of peace, com-  the psalm here, it is said to have been
the case; some source of peace, cormo,osed by David otl the occasion -hen
posure, and rest, which was yond  composed by David on the occasion when
posure, and rest, which was beyond  the Lord " delivered him from the hand
all this; something which would have  of all his enemies, and from the hand of
an existence where there was ro     Saul."  There can, therefore, be no




144                            PSALM    XVIII.
doubt that David was the author, nor   distressing and harassing events of his
can there be any as to the occasion on  life had occurred in the time of his con-which it was composed. It is a song of  flicts with him. God's interpositions in
victory, and is beyond doubt the most  his behalf had occurred in the most resublime ode that was ever composed on  markable manner, in delivering him
such an occasion. David, long pursued  fiom the dangers of that period of his
and harassed by foes who sought his life,  history.  It was natural and proper,
at length felt that a complete triumph  therefore, in a general song of praise,
was obtained, and that he and his king-  composed in view of all God's interposidom were safe, and he pours forth the  tions in his behalf, that he should refer
utterances of a grateful heart for God's  particularly to those dangers and delivermerciful and mighty interposition, in  ances. This opinion, that the psalm was
language of the highest sublimity, and  composed when David was aged, which
with the utmost grandeur of poetic ima-  seems so obvious, is the opinion of Jarchi
gery. Nowhere else, even in the sacred  and Kimchi, of Rosenmiller and De
Scriptures, are there to be found images  Wette. The strong imagery, therefore,
more beautiful, or expressions more sub-  in the psalm, describing mighty convullime, than those which occur in this   sions of nature (vers. 6-16), is to be
psalm.                                 understood, not as a liteial description,
From the place which this psalm occu-  but as narrating God's gracious interpies in the history of the life of David  position in the time of danger, as if the
(2 Sam. xxii.), it is probable that it was  Lord had spoken to him  out of the
composed in the latter years of his life,  temple; as if the earth had trembled;
though it occupies this early place in the  as if its foundations had been shaken 
Book of Psalms. We have no reason to   as if a smoke had gone out of his nosbelieve that the principle adopted in the  trils; as if he had bowed the heavens
arrangement of the Psalms was to place and come down; as if he had thundered
them  in chronological order; and we   in the heavens, and had sent out hailcannot determine why in that arrange-  stones and coals of fire, etc.
ment this psalm has the place which has  From the fact that there are variations,
been assigned to it; but we cannot well be  though not of an essential character, in
mistaken in supposing that it was com-  the two copies of the psalm, it would
posed at a somewhat advanced period of  seem not improbable that it had been
the life of David, and that it was in fact  revised by David himself, or by some
among the last of his compositions. Thus  other person, after it was first composed,
in the Book of Samuel, it is placed (ch.  and that one copy was used by the author
xxii.) immediately preceding a chapter  of the Book of Samuel, and the other by
(xxiii.) which professes (ver.1) to  cord  the collector and arranger of the Book of
"the last words of David." And thus in  Psalms. These variations are not imlthe title it is said to have been composed  portant, and by no means change the
when "the Lord had delivered him out   essential character of the psalm. It is
of the hand of all his enemies," an event  not very easy to see why they were
which occurred only at a comparatively  made, if they were made designedly, or to
late period of his life. The circumstance  account for them if theywere not so nade.
which is mentioned in the title —"and  They are such as the following: The
out of the hand of Saul"-does not ne-  introduction, or the title of it, is
cessarily conflict with this view, or make  adapted, in the psalm before us, to the
it necessary for us to suppose that it was  purposes for which it was designed, when
composed immediately after his deliver-  it was admitted into the collection. " To
ance from the hand of Saul. To David,  the chief Musician, a Psalm of David,
recording and recounting the great events  the servant of the Lord, who spake unto
of his life, that deliverance would occur  the Lord the words," etc.  The first
as one of the most momentous and worthy  verse of Ps. xviii., "I will love thee,
of a grateful remembrance, for it was a  O Lord, my strength," is not found
deliverance which was the foundation of  in the psalm  as it is in the Book of
all his subsequent successes, and in   Samuel. The second verse of the psalm
which the Divine interposition had been  is, "The Lord is my rock, and my formost remarkable. At any time of his    tress, and my deliverer; my God, my
life it would be proper to refer to this  strength, in whom  I will trust; my
as demanding special acknowledgment.   buckler, and the horn of my salvation,
Saul had been among the most for-      and my high tower."    In Samuel, the
midable of all his enemies. The most   corresponding passage is, "The Lord is




PSALM    XVIII.                           145
my rock, and my fortress, and my de-   some later poet, for the purpose of
liverer; the God of my rock, in him will  "polishing" the language; of giving it
I trust; he is my shield, and the horn of  a more finished poetic form; and of
my salvation, my high tower, and my     adapting it better to public use; and he
refuge, my saviour; thou savest me from  regards both forms as " genuine, elegant,
violence." In ver. 4, thereading is, "The  sublime; the one more ancient, the other
sorrows of death compassed me" etc.; in  more polished and refined."  It seems
Samuel, "The waves of death compassed   most probable that the changes were
me."   Similar variations, affecting the  made with a view to some rhythmical or
words, without materially affecting the  musical effect, or for the purpose of
sense, occur in vers. 2, 3, 4, 6, 7, 8, 11,  adapting the psalm to the music of the
12, 13, 14, 15, 16, 19, 20, 21, 23, 2, 2 25,  temple service.  Such changes would
26, 27, 28, 29, 30, 32, 33, 34, 35, 36, 37,  depend on causes which could be now
38, 39, 40, 41, 42, 43, 44, 45, 47, 48, 49,  little understood, as we are not suffi50, and 51, of the psalm.*  See these   ciently acquainted with the music empassages arranged   in  Rosenmiiller's  ployed in public worship by the Hebrews,
Scholia, vol. i., pp. 451-458. In no    nor are we now competent to understand
instance is the sense very materially   the effect which, in this respect, would
affected, though the variations are so  be produced by a slight change of phrasenumerous.                               ology. Variations of a similar nature
It is impossible now to account for  now exist in psalms and hynms which
these variations. Hammond, Kcnnicott,   could not be well explained or underand others, suppose that they occurred  stood by one who was not familiar with
from the errors of transcribers. But to  our language and with our music, and
this oninion Schultens opposes unan-    which, after as long an interval as that
swerable objections. He refers particu-  between the time when the Psalms were
hi: ly (X) to the multitude and variety of  arranged for musical purposes and the
the chances; (b) to the condition or    present time, would be wholly unintelstate of the codices; (c) to the nature of  ligible.
the variations, or to the fact that changes  The psalm  embraces the followingare made in words, and not merely in   subjects:letters of similar forms which might be   I. A general acknowledgment of God,
mistaken for each other. See his argu-  and thanks to him, as the Deliverer in
ments in Rosenmiiller, Schol., vol. i., pp.  the time of troubles, and as worthy to be
441-443. It seems most probable, there-  praised, vers. 1-3.
fore, that these chanwges were made by    II. A brief description of the troubles
design, and that it was done either by and dangelrs from  which the psalmist
David, who revised the original compo-  had been rescued, vers. 4, 5.
sition, and issued two forms of the poem,  III. A description, conceived in the
one of which was inserted in the history  highest forms of poetic language, of the
in Samuel, and the other in the collection  Divine interposition in times of danger,
of the Psalms; or that the changes were  vers. 6-19.
made by the collector of the Psalms,      IV. A statement of the psalmist that
when they were arranged for public     this interposition was of such a nature as
worship. The former supposition is a    to vindicate his own character, or to show
possible one; though, as the psalm was  that his cause was a righteous cause;
composed near the close of the life of  that he was right, and that his enemies
David, it would seem  not to be very    had been in the wrong; that God aprobable. The most natural supposition,  proved his course, and disapproved ti
therefore, is, that the changes were made  course of his enemies: or, in other words,
by the collector of the Psalms, whoever  that these interpositions were such as to
he might be, or by the person who       prove that God was just, and would deal
presided over this part of public worship  with men according to their character,
in the temple, and that the changes were  vcrs. 20-30.
made for some reason which we cannot      Y. A recapitulation of what God had:
now understand, as better adapting the  done for him, in enabling him to subdue
psalm to musical purposes. Doederlein   his enemies, and a statement of the effect
supposes that the recension was made by  which he supposed would be produced on
others by the report of what God had.
* i.e., after the notation in the Hebrew  done in his behalf, vers. 31-45.
Psalter, which accords with the numbering of  VI. A general expression of thanksthe verses in Samuel.                   giving to God as the author of all these
VOL. r.                                                     II




146                          PSALM    XVIII.
PSALM       XVIII.          his enemies, and from tle hand of Saul: And
he said,
To the chief Musician. A Psalm of David,  WILL love h thee, 0 LORD, my
the servantf of the LORD, who spake unto the  strength.
LORD the words g of this song in the day that
C T   i ~ ii.  r   -,,  -. p i f  Psa. xxxvi., title.  7   Sam. xxi.
the LORD delivered himn from the hand of all      h 1 Jox n iv. 19. S
blessings, and as worthy of universal  day when God had by some one signal
confidence and praise, vers. 46-50.   act rescued him from impending danger,
THE TITLE. 1T 1To the chief Mulsician.  but it refers to a calm period of his life,
See Notes to the title of Psalm iv. ~1 A  when he could review the past, and see
Psalm of David. The words "A Psalm"   that God had rescued him from all the
are not here in the original, and may  enemies that had ever threatened his
convey a slightly erroneous impression,  peace.  This would probably, as has
as if the psalm had been composed for  been suggested above, occur near the
the express purpose of being used pub-  close of his life. T.From the hand of all
licly in the worship of God. In the   his enemlies. Out of the hand, or the
corresponding place in 2 Samn. xxii., it is  power. There is here a genieral view of
described as a " Song" of David:-" And  the mercy of God in rescuing him from
David spake unto the Lord the words of  all his foes. ~ A1nd from the hand of
this song." It was originally an expres-  Saul. Saul had been one of his most
sion of his private gratitude for God's  formidable enemies, and the wars with
distinguishing mercies, and was after-  him had been among the most eventful
wards, as we have seen, probably adapted  periods of the life of David. In a geneto purposes of public worship by some  ral review of his life, near its close, he
one of a later age. ~ The serzvant of the  would naturally recur to the dangers of
LODn. This expression also is wanting  that period, and to God's gracious interin 2 Sam. xxii. It is umdoubtedly an  positions in his behalf, and it would
addition by a later hand, as indicating  seem to hin that what God had done for
the general character which Da vid ad  him in those times deserved a special
acquired, or as denoting the national  record. The orioinal word herc-?P,
estimate in regard to his character. The       not the sae as in the corre
same expression occurs in the title to  kap-     t th     e as in the correPs. xxxvi.   The Chaldee Paraphrase   spdigplace ih 2 Sam. xx., yad
translates this title: "To be sung over  — though the idea is substantially the
the wonderful things which abundantly  same.  The word here used mieans
happened to the servant of the Lord, to  properly the paln  or hollow of the
David, who sang," etc. The use of the  hand; the word used in Samuel means
phrase here-" the servant of the Lord"  the hand itself. Why the change was
-by him who made the collection of the  made we have not the means of ascerPsalms, would seem to imply that he   taining. T Anud he said. So 2 Sam.
regarded the psalm as having a suffici-  xxii. 2. What follows is what he said.
ently public character to make it proper
to introduce it into a collection designed  1. I (zill love thee, 0 LonD. This
for general worship. In other words,  verse is not found in the song in
David was not, in the view of the author2 Sam. xxii. It appears to have been
of the collection, a private man, but Ws  add afr te firs composition of
eminently a public servant of Jehovah;,   b     
and a song of grateful remembrance of  te of psalm, ether by Davi as expresGod's mercies to him was entitled to be  sive of his ardent love for the Lord in
regarded as expressing the appropriate  view of his merciful interpositions in
feelings of God's people in similar cir-  his behalf, and on the most careful
cumstances in all times. ~ Who spake  and most mature review of those merunto the LODn. Composed it as giving  cies, or by the collector of the Psalms
utterance to his feelings to towardsh te  he   y were adapted to pupose
Lord. ~ 1/ie words of this soig in the  of public worship, as a proper comday that the LORD delivered him.. Whenship, as a proper co
the Lord had delivered him; when he   mencement of the psalm-expressive
felt that he was completely rescued from  of the feeling which the general tenor
all his foes. This does not mean that  of the psalm was fitted to inspire. It
the psalm was composed on a particular  is impossible now to determine by




PSALM    XVIII.                        147
2 The LORD is my rock, and        I will trust; my buckler, and the
my fortress, and my deliverer;      horn of my salvation, and my
my God, my 1 strength, in whom      high tower.
t rock.
whom it was added; but no one can   would be doubly safe.   Comp. Job
doubt that it is a proper commence-  xxxix. 28.  See also Notes on Isa.
ment of a psalm   that is designed  xxxiii. 16. ~ And my deliverer. Deto recount so many mercies.   It is livering or rescuing me from my enethe feeling which all should have   mies. ~ My God. Who hast been to
when they recall the goodness of God  me a God; that is, in whom I have
to them  in their past lives. ~ My  found all that is implied in the idea of
strength. The source of my strength,  God-a Protector, Helper, Friend,
or from whom all my strength is de-  Father, Saviour. The notion or idea
rived. So Ps. xxvii. 1, "The Lord   of a God is different from all other
is the strength of my life."   Ps.  ideas, and David had found, as the
xxviii. 8, "He is the saving strength  Christian now does, all that is implied
of his anointed." Comp. Ps. xxix. 11;  in that idea, in Jehovah, the living
xlvi. 1; lxxiii. 26; lxxxi. 1; cxl. 7.  God.  ~ lMy strength. Marg., My
2. The LonD is my rock. The idea  rock. So the Hebrew, although the
in this expression, and in the subse-  Hebrew word is different from that
quent parts of the description, is that  which is used in the former part of
he owed his safety entirely to God.  the verse. Both words denote that
He had been unto him as a rock, a   God was a refuge or protection, as a
tower, a buckler, etc.-that is, he had  rock or crag is to one in danger
derived from God the protection which  (comp. Deut. xxxii. 37), though the
a rock, a tower, a citadel, a buckler  exact difference between the words
furnished to those who depended on  may not be obvious. S1 In whom I
them, or which they were designed to  will trust. That is, I have found him
secure. The word "rock" here has    to be such a refuge that I could trust
reference to the fact that in times of  in him, and in view of the past I will
danger a lofty rock would be sought  confide in him always. 1 My buckler.
as a place of safety, or that men   The word here used is the same which
would fly to it to escape from their  occurs in Ps. iii. 3, where it is transenemies. Such rocks abound in Pa-   lated shield. See Notes on that verse.
lestine; and by the fact that they are  ~ And the horn of my salvation. The
elevated and difficult of access, or by  horn is to animals the means of their
the fact that those who fled to them  defence.  Their strength lies in the
could find shelter behind their pro-  horn. Hence the word is used here,
jecting crags, or by the fact that they  as elsewhere, to represent that to
could find security in their deep and  which we owe our protection and
dark caverns, they became places of  defence in danger; and the idea here
refuge in times of danger; and pro-  is, that God was to the psalmist what
tection was often found there when' the horn is to animals, the means ot
it could not be found in the plains  his defence.  Comp. Ps. xxii. 21;
below. Comp. Judges vi. 2; Ps. xxvii. lxxv. 4, 5, 10; xcii. 10; cxxxii. 17;
5; lxi. 2. Also, Jos. Ant., b. xiv.,  cxlviii. 14.  ~ And my high tower.
ch. xv. ~ And my fortress. He has   He is to me what a high tower is to
been to me as a fortress. The word  one who is in danger. Comp. Prov.
fortress means a place of defence, a  xviii. 10, "The name of the Lord is a
place so strengthened that an enemy  strong tower: the righteous runneth
could not approach it, or where one  into it, and is safe."  The word here.
would be safe. Such fortresses were  used occurs in Ps. ix. 9, where it is
often constructed on the rocks or on  rendered "refuge." (Marg., A high
hills, where those who fled thither  place.)  See Notes on that verse.




148                         PSALM XVIII.
3 I will call upon the LORD         4 The sorrows of death comwho is worthy i to be praised: so   passed me, and the floods of 1 unk shall I be saved from mine ene-godly men made me afraid.
mies.                                i Rev. v. 11-13. k Psa. 1.15. 1 Belial.
Such towers were erected on moun-   as it were in the snares of death, or
tains, on rocks, pr on the walls of a  in the bands of death. So Ps. cxvi. 3.
city, and were regarded as safe places  Our translators, however, and it seems
mainly because they were inaccessible.  to me more correctly, regarded the
So the old castles in Europe,-as that  word as derived from the same noun
at Heidelberg, and generally those  differently pointed — n  hhaibelalong the Rhine,-were built on lofty  meaning writhings, pangs, pains, as in
places, and in such positions as not to  Isa. lxvi. 7; Jer. xiii. 21; xxii. 23;
be easily accessible.               Hos. xiii. 13; Job xxxix. 3. So the
3. I will call upon the LORD. The  Chaldee Paraphrase, "Pangs as of a
idea here is, that he would constantly  woman in childbirth came around me."
call upon the Lord. In all times of  So the Vulgate, dolores. So the LXX.,
trouble and danger he would goto him,  tVES. The corresponding place in
and invoke his aid. The experience of  2 Sam. xxii. is, "The waves of death."
the past had been such as to lead him  The wordwhich is used there-,17n
to put confidence in him in all time    bar   means   properly  waves
to come. He had learned to flee to  which break upon the shore-break
him in danger, and he had never put  ers. See Ps. xlii. 7; lxxxviii. 7; Jonah
his trust in him in vain. The idea is,ii. 3. Why the change was made in
that a proper view of God's dealings  te psalm it is not possible to deterwith us in the past should lead us to  me. Either word denotes a condifeel that we may put confidence in  ion of great danger and alrm, as i
him in the future. 1~ Who is worthy death was inevitable.    And the
to be praised. More literally,  Hi  floods of ungodly men. Marg., as in
who is to be praised I will call upon,  Heb., Belial. The word Belial means
Jehovah." The prominent —the lead-properly without use or profit; and
ing thought is, that God is a being  then worthless, abandoned, wicked.
every way worthy of praise.  T So   It is applied to  iced  n as  in
shall I be saved from  my enemies.  worthless to society, and to all the
Ever onward, and at all times. Hends of lif. Though th trm
proper ends of life. Though the term
had had such ample experience of his  here undoubtedly refers to wicked
protection that he could confide in  men, yet it refers to them as bein
him as one who would deliver him    worthless or abandoned-low, uga
~from all his foes.worthless or abandoned —low, vulgar,
useless to mankind. The word ren4. The sorrows of death compassed  dered Floos    nahala-   eans in
me. Surrounded me. That is, heans in 
was in imminent danger of death, or  the singular, properly, a stream,brook,
in the midst of such pangs and sorrows  rivulet; an then, a torrent,as forme
as are supposed commonly to attend  by rain and snow-water in the mounon death. He refers probably to sometains, Job vi. 15.  The word here
period in his past life-perhaps in the  used refers to such men as if they
persecutions of Saul-when he was    were poured forth in streams and
so beset with troubles and difficultiestorents-i such multitudes that the
that it seemed to him that he must die. psalmist was likely to be overwhelmed
The word rendered sorrows-bn1r1     by them, as one would be by floods of
v     water. ~ Made me afraid.    Made.hhebel-means, according to Gesenius,  me apprehensive of losing my life.
a cord, a rope, and hence a snare,  To what particular period of his life
gin, noose; and the idea here is, ac-. le here refers it is impossible now to
cording to Gesenius, that he was taken  determine.




PSALM    XVIII.                       149
5 The 1 sorrows of hell corn-     God: he heard my voice out of
passed me about: the snares of      his temple, and     my cry came
death prevented me.                 before I him, even into his ears.
6 In my distress I called upon      7 Then the earth shook and
the LORD, and cried unto my         trembled; the foundations also
1 Or, cords.                      1 2 Chron. xxx. 27.
5. The sorrows of hell.   Marg., formly called upon the Lord, and had
cords.  The word here used is the   found him ready to help. ~ I called
same which occurs in the previous   upon the LORD. I prayed. That is,
verse, and which is there rendered  he invoked God to help him in his
sorrows.  It is correctly translated  trouble.  He relied not on his own
here, as in that verse, sorrows, though  strength; he looked not for human
the parallelism would seem to favour  aid; he looked to God alone. ~ And
the interpretation in the margin,-  cried unto my God. The word used
cords. If it means sorrows, the idea  here denotes an earnest cry for help.
is, that such sufferings encompassed  Comp. Job xxxv. 9; xxxvi. 13. ~ He
him, or seized upon him, as we asso-  heard ny voice out of his temple.
ciate in idea with the descent to the  That is, he, being in his temple, heard
under-world, or the going down to   my voice. The word rendered temple
the dead. If it means cords, or bands,  (comp. Notes on Ps. v. 7) cannot
then the idea is, that he was seized  refer here to the temple at Jerusalem,
with pain as if with cords thrown   for that was built after the death of
around him, and that were dragging  David, but it refers either to heaven,
him down to the abodes of the dead.  considered as the temple, or dwellingLuther, De Wette, Prof. Alexander,  place of God, or to the tabernacle,
Hengstenberg, and others render the  considered as his abode on earth.
word, in each of these places, bands.  The sense is not materially varied,
On the word here rendered hell,     whichever interpretation is adopted.
~?Ntj, Sheol, see Notes on Isa. xiv. 9. Comp. Ps. xi. 4. ~T And my cry came
It means here the under-world, the  before him. He heard my cry. It
regions of the dead. It is a descrip-  was not intercepted on the way, but
tion of one who was overcome with   came up to him. ~ Even into his
the dread of death. ~ The snares of  ears.  Indicating that lie certainly
death. The word snares refers to the  heard it. Comp. Gen. xxiii. 10; xliv.
gins, toils, nets, which are used in  18; 1. 4; Ex. x. 2: Ps. xxxiv. 15.
taking wild beasts, by suddenly throw-  7. Then the earth shook   and
ing cords around them, and binding  trembled. The description which folthem fast.  The idea here is, that  lows here is one of the most sublime'
Death had thus thrown around him    that is to be found in any language.
its toils or snares, and had bound him  It is taken from  the fury of the
fast.  T Prevented me.   The word   storm and tempest, when all the elehere used in Hebrew, as our word    ments are in commotion; when God
prevent did originally, means to anti-  seems to go forth in the greatness of
cipate, to go before. The idea here  his majesty and the terror of his
is that those snares had, as it were,  power, to prostrate everything before
suddenly rushed upon him, or seized  him. We are not to regard this as
him. They came before him in his    descriptive of anything which literally
goings, and bound him fast.         occurred, but rather as expressive of
6. In my distress.   This refers,  the fact of the Divine interposition,
most probably, not to any particular  as if he thus came forth in the greatcase, but rather indicates his general  ness of his power. There is no imhabit of mind, that when he was in  probability indeed in supposing that
deep distress and danger he had uni- in some of the dangerous periods of




150                        PSALM XVIII.
of the hills moved     and were    kindled by it.
shaken, because he was wroth.        9 He bowed m the heavens also,
8 There went up a smoke 1 out    and came down: and darkness
of his nostrils, and fire out of his  was under his feet.
mouth    devoured:   coals were          by.     m Psa. cxliv. 5, etc.
David's life, when surrounded by ene-  (or enkindled) to him;" that is, bemies, or even when in the midst of a  cause he was angry. Auger is often
battle, a furious tempest may have  compared to a raging flame, because
occurred that seemed to be a special  it seems to consume everything before
Divine interposition in his behalf, but  it. Hence we speak of it as heated,
we have no distinct record of such an  as burning. So we say of one that he
event, and it is not necessary to sup-  is inflamed by passion. The exprespose that such.an event occurred in  sion here is sublime in the highest
order to a correct understanding of  degree. God seemed to be angry, and
the passage. All that is needful is  hence he came forth in this awful
to regard this as a representation of  manner, and the very earth trembled
the mighty interposition of God; to  before him.
suppose that his intervention was as  8. There vwent up a smoke out of
direct, as manifest, and as sublime,  his nostrils. Marg., by his; that is,
as if he had thus interposed. There  as it is understood in the margin, the
are frequent references in the Scrip-  smoke seemed to be produced by his
tures to such storms and tempests as  nostrils, or to be caused by his
illustrative of the majesty, the power, breathing. The comparison, accordand the glory of God, and of the   ing to Rosenmiiller and De Wette, is
manner in which he interposes on   derived from wild beasts when excited
behalf of his people. See Ps. cxliv.  with anger, and when their rage is
5-7; xlvi. 6-8; xxix.; Job xxxvii. indicated by their violent breathing.
21-24; xxxviii. 1; Nahum i. 3; and  Comp. Ps. lxxiv. 1; Deut. xxix. 20;
particularly Habakkuk iii. 3-16. The  Isa. lxv. 5. ~ And fire out of his
description in Habakkuk strongly   mouth devoured. That is, the clouds
resembles the passage before us, and  seemed to be poured forth from his
both were drawn doubtless from an  nostrils, and the lightning from his
actual observation of the fury of a  mouth.  So in Habakkuk iii. 5:
tempest.  1  The foundations also  "Before him went the pestilence, and
of the hills moved. The mountains  burning coals went forth at his feet."
seemed to rock on their foundations.  ~ Coals were kindled by it. EveryIn the corresponding place in 2 Sam.  thing seemed to glow and burn. The
xxii. 8 the expression is, " The foun-  lightning, that appeared to flash from
dations of heaven moved and shook;"  his mouth, set everything on fire.
that is, that on which the heavens  The heavens and the earth were in a
seem to rest was agitated.  Many   blaze.
suppose that the expression refers to  9. He bozved the heavens also. He
the mountains as if they bore up   seemed to bend down the heavens,the heavens; but De Wette more     to bring them nearer to the earth.
properly supposes that the reference  " He inclines the canopy of the
is to the heavens as a building or  heavens, as it were, towards the earth;
an edifice resting on foundations.  wraps himself in the darkness of night,
Why the change was made in revising  and shoots forth his arrows; hurls
the psalm from the "foundations of  abroad his lightnings, and wings them
the heavens" to the "foundations of with speed."  Herder, Spirit of Hethe hills," it is impossible now to  brew Poetry (Marsh), ii. 157. The
determine.  T Because he was zwroth.  allusion is still to the tempest, when
Literally, "Because it was inflamed  the clouds run  low; when they




PSALM XVIII.                          151
10 And he rode upon a cherub,       11 He made darknesshis secret
and did fly; yea, he did fly upon    place: his pavilion l round about
the wings of the wind.                          i rPsa. xxvii. 5.
seem  to sweep along the ground;    an order of angels like the seraphim
when it appears as if the heavens   (Isa. vi. 2, 3), but as an imaginary
were brought nearer to the earth-as  representation of majesty, as emblemif, to use a common expression, "the  atic of the power and glory of God.
heavens and earth were coming toge-  Here God is represented as "riding
ther." _ And came down. God im-     on a cherub;" that is, as coming
self seemed to descend in the fury of  forth on the clouds regarded as a
the storm.'[ And darkness was    cherub (comp. Ezek. i.), as if, seated on
under his feet. A dark cloud; or,   his throne, he was borne along in mathe darkness caused by thick clouds. jesty and power amidst the storm and
Comp. Nahum i. 3, "The Lord hath    tempest. ~ And did fy. He seemed
his way in the whirlwind and in the  to move rapidly on the flying clouds.
storm, and the clouds are the dust of  ~ Yea, he did fly upon the wings
his feet."  Deut. iv. 11, " the moun-  of the wind. Rapidly as the clouds
tain burned... with thick dark-  driven along by the wind.      The
ness." v. 22, " These words the Lord  " wings of the wind " are designed to
spake out of the thick darkness."   represent the rapidity with which the
Ps. xcvii. 2, "Clouds and darkness are  windsweeps along. Rapidmotion is reround about him."  The idea here is  presented by the flight of birds; hence
that of awful majesty and power, as  the term wings is applied to winds to
we are nowhere more forcibly im-    denote the rapidity of their movepressed with the idea of majesty and  ment. The whole figure here is depower than in the fury of a storm.  signed to represent the majesty with
10. And he rode upon a cherub.    which God seemed to be borne along
Comp. Notes on Isa. xiv. 13; xxxvii.  on the tempest. Herder renders it,
16. The cherub in the theology of   "He flew on the wings of the storm."
the Hebrews was a figurative repre-   11. He made darkness his secret
sentation of power and majesty, under  place.  Herder has beautifully renthe image of a being of a high and  dered this verse,
celestial nature, " whose form is repre-  "Now hlie rapped himself in darkness;
sented as composed from the figures    Clouds on clouds enclosed him round."
of a man, ox, lion, and eagle," Ezek.  The word rendered secretplace —n].,
i., x. Cherubs are first mentioned as  saither-means properly a hiding;
guarding the gates of Paradise, Gen.  then something hidden, private, secret.
iii. 24; then as bearing the throne of  Hence it means a covering, a veil.
God upon their wings through the    Comp. Job xxii. 14; xxiv. 15. In
clouds, Ezek. i., x.; and also as   Ps. lxxxi. 7 it is applied to thunder:
statues or images made of wood and  "I answered thee in the secret place
overlaid with gold, over the cover of  of thunder;" that is, in the secret
the ark, in the inner sanctuary of the  place or retreat,-the deep, dark
tabernacle, and of the temple, Ex.  cloud, whence the thunder seems to
xxv. 18, seq.; 1 Kings vi. 23-28.   come.   Here the meaning seems to
Between the two cherubim in the     be, that God was encompassed with
temple, the Shechinah, or visible sym-  darkness. He had, as it were, wrapped
bol of the presence of God, rested;  himself in night, and made his abode
and hence God is represented as     in the gloom of the storm. C His
"dwelling between the cherubim,"    pavilion. His tent, for so the word
Ex. xxv. 22; Num. vii. 89; Ps. lxxx.  means. Comp. Ps. xxvii. 5; xxxi.
1; xcix. 1. The cherubim are not to  20. His abode was in the midst of
be regarded as real existences, or as  clouds and waters, or watery clouds.




152                       PSALM XVIII.
him were dark waters and thick       13 The LORD also thundered
clouds o of the skies.             P in the heavens, and the Highest
12 At the brightness that was    gave his voice; hail-stones and
before  him   his  thick  clouds   coals of fire.
passed, hail-stones and coals of     14 Yea, he sent out his arrows,
fire.                              and scattered them; and he shot
o Psa. xcvii. 2.                    1 Sam. vii. 10.
T Round about him. Perhaps a more  them. The whole heavens were in a
literal translation would be, "the  blaze, as if there were no clouds, or as
things round about him-his tent    if the clouds were all driven away.
(shelter, or cover)-were the darkness  The reference here is to the appearof waters, the clouds of the skies."  ance when the vivid flashes of lightThe idea is, that he seemed to be  ning seem to penetrate and dispel the
encompassed with watery clouds. ~  clouds, and the heavens seem to be
Dark   waters.  Heb., darkness of  lighted up with a universal flame.
waters.  The allusion is to clouds  ~ Hail-stones.  That is, hail-stones
filled with water; charged with rain. followed, or fell. ~ And coals offire.
[i Thick clouds of the skies. The word  There seemed to be coals of fire rolling
rendered skies in this place —ipnl',  along the ground, or falling from the
shehhdkim-means, in the singular,  sky. In the corresponding place in
dust, as being fine; then a cloud, as a  2 Sam. xxii. 13 the expression is,
cloud of dust; then, in the plural, it  " Through the brightness before him
is used to denote clouds, Job xxxviii.  were coals of fire kindled."  That is,
37; and hence it is used to denote  fires were kindled by the lightning.
the region of the clouds; the firma.  The expression in the psalm is more
ment; the sky; Job xxxvii. 18. Per-  terse and compact, but the reason of
haps a not inaccurate rendering here  the change cannot be assigned.
would be, "clouds of clouds;" that   13. The LORD also thundered in
is, clouds rolled in with clouds;  the heavens. Thunder is often in the
clouds of one kind rapidly succeeding  Scriptures described as the voice of
those of another kind-inrolling and  God. See the magnificent description
piled on each other. There are four  in Ps. xxix.; comp. Job xl. 9, " Canst
different kinds of clouds; and though  thou thunder with a voice like him?"
we cannot suppose that the distinc-  So 1 Sam. vii. 10; xii. 18; Ps. lxxvii.
tion was accurately marked in the  18; Job xxxvii. 4. ~ And theHighest
time of the psalmist, yet to the   gave his voice. God, the most exslightest observation there is a distinc-  alted Being in the universe, uttered
tion in the clouds, and it is possible  his voice in the thunder; or, the
that by the use of two terms here, both  thunder was his voice. ~ Hail-stones,
denoting clouds-one thick and dense, and coals of fire. Accompanying the
and the other clouds as resembling  thunder. The repetition seems to be
dust-the psalmist meant to intimate  because these were such striking and
that clouds of all kiZds'rolled over constant accompanimentsofthestorm.
the firmament, and that these consti-  14. Yea, he sent out his arrows.
tuted the " pavilion " of God.     The word arrows here probably refers
12. At the brightness that was be- to the lightnings mentioned in the
fore him. From the flash-the play  other clause of the verse.  Those
of the lightnings that seemed to go lightnings scattered around, and acbefore him.    [ His thick  clouds complishing such destruction, seemed
passed. Or, vanished. They seemed to be arrows sent forth from the hand
to pass away. The light, the flash, of God.  ~ And scattered them.
the blaze, penetrated those clouds, Herder refers this to the lightnings;
and seemed to dispel, or to scatter De Wette, to the enemies of the




PSALM XVIII.                          153
out lightnings, and discomfited      16 He sent from. above, he
them.                              took me, he    drew  me out of
15 Then   q the   channels of     manywaters.
waters were seen, and the founda-    17 He delivered me from my
tions of the world were discovered  strong enemy, and from     them
at thy rebuke, O LORD, at the      which hated me: for they were
blast of the breath of thy nostrils.  too strong for me.
q Psa. cvi. 9.                      1 Or, great.
psalmist. The latter seems to be the  be able to look down into the depths,
more correct interpretation, though  and to see the very foundations on
the enemies of the   psalmist are  which the earth rests. The world is
not here particularly specified. They  often represented as resting on a founseem, however, to have   been in   dation, Ps. cii. 25; Isa. xlviii. 13;
his eye throughout the psalm, for  Zech. xii. 1; Prov. viii. 29; see Notes
it was the victory achieved over   on Job xxxviii. 4. ~ At thy rebuke.
them  by the Divine interposition  At the expression of his anger or disthat he was celebrating throughout  pleasure; as if God, in the fury of the
the poem.  9 And he shot out light-  tempest, was expressing his indignanings. As arrows; or, as from   a  tion and wrath. ~ At the blast of the
bow. s And discomfited them. Lite-  breath of thy nostrils. At the breathrally to impel, to drive; then, to put  ing forth of anger, as it were, from his
in commotion or consternation. The  nostrils. See Notes on ver. 8.
allusion is to an army whose order is  16. He sentfrom above. He interdisturbed, or which is thrown into  posedto save me. All these manifesconfusion, and which is, therefore,  tations of the Divine interposition
easily conquered. The idea is that  were from above, or from heaven; all
David achieved a victory over all his  came from  God.  Tf He took me.
enemies, as if God had scattered them  He took hold on me; he rescued me.
by a storm and tempest.            9 Hre drew nme out of many waters.
15. Then the channels of waters were  Marg., great waters.  Waters are
seen. In 2 Sam. xxii. 16 this is, "And  often expressive of calamity and trouthe channels of the sea appeared."  ble, Ps. xlvi. 3; lxix. 1; lxxiii. 10;
The idea is that, by the driving of  cxxiv. 4, 5. The meaning here is,
the storm and tempest, the waters  that God had rescued him out of the
were driven on heaps, leaving the  many troubles and dangers that enbottom bare.  In the place before  compassed him, as if he had fallen
us the word used, "waters "- 3D,, into the sea and was in danger of
mayim-would denote waters of any   perishing.
kind-seas, lakes, rivers; in the cor-  17. He delivered mefrom my strong
responding place in 2 Samuel, the  enemy. The enemy that had more
word used —t3, YcZm-denotes, pro-  power than I had, and that was likely
perly, the sea or the ocean. The word to overcome me. It is probable that
rendered channels moeans a pipe or  the allusion here in the mind of the
tube; then a channel, or bed of a psalmist would be particularly to
brook or stream, Isa. viii. 7; Ezek.  Saul. 9 AFndfrom them which hated
xxxii. 6; and then the bottom of the  me. From al who hated and persesea or of a river. The allusion is to  cuted me, in the time of Saul, and
the effect of a violent wind, driving  ever onward during my life. 9 For
the waters on heaps, and seeming to  they were too strong fo me. I had
leave the bed or channel bare. T The  no power to resist them, and when I
foundations of the world were dis-   as about to sink under their oppocovered. Were laid open; were mani-sition and malice, God interposed and
tested or revealed. Men seemed to  rescued me. David valiant and bold
H2




154                       PSALM    XVIII.
18 They prevented me in the      according to the cleanness of my
day of my calamity: but r the      hands hath he recompensed me.
LORD was my stay.                    21 For I have kept the ways
19 He brought me forth also      of the LORD, and have not wickinto a large place: he delivered   6dly departed from my God.
me, because he delighted in me.      22 For    all his   judgments
20 The LORD rewarded s me        were before me, and I did not
according to my righteousness;     put away his statutes from me.
r 1 Sam. xxx. 6; Psa. iii. 1-5.        s 1 Sam. xxiv. 17, 20.
as he was as a warrior, was not    hands. So far as my fellow-men are
ashamed, in the review of his life, to  concerned.  I have done them  no
admit that he owed his preserva-   wrong. ~ 1Hath he recompensed me.
tion not to his own courage and skill  By rescuing me from the power of
in war, but to God; that his enemies  my enemies. It is not inconsistent
were superior to himself in power;  with proper views of piety-with
and that if God had not interposed  true humility before God-to feel
he would have been crushed and de-  and to say, that so far as our fellowstroyed. No man dishonours himself  men are concerned, we have not deby acknowledging that he owes his  served ill-treatment at their hands;
success in the world to the Divine  and, when we are delivered from their
interposition.                     power, it is not improper to say and
18. They prevented me. They an-  to feel that the interposition in the
ticipated me, or went before me. See  case has been according to justice and
Notes on ver. 5. The idea here is to truth.
that his enemies came before him, or  21. For I have kept the ways of the
intercepted his way. They were in his  LORD. I have obeyed his laws. I
path, ready to destroy him. ~T In  have not so violated the laws which
the day of my calamity. In the day  God has given to regulate my conto which I now look back as the time  duct with my fellow-men as to deof my peculiar trial.  [f But the  serve to be treated by them  as a
LoRD was nmy stay. My support, or  guilty man. ~ And have not wickedly
prop. That is, the Lord upheld me,  departedfrom my God. "I have not
and kept me from falling.          been a sinner from my God;"-an
19. He brought me forth also into  apostate; an open violator of his law.
a large place.  Instead of being   The treatment which I have received,
hemmed in by enemies, and straitened  though it would be justly rendered
in my troubles, so that I seemed to  to an open violator of law, is not that
have no room to move, he brought   which I have merited from the hand
me into a place where I had ample  of man.
room, and where I could act freely.  22. For all his judgments. All his
Comp. Notes on Ps. iv. 1. ~ He de-  statutes, ordinances, laws. The word
livered me. He rescued me from my  judgment is commonly used in this
enemies and my troubles. ~ Because  sense in the Scriptures, as referring to
he delighted in me. He saw that my  that which God has judged or detercause was just, and he had favour to-  mined to be right. ~ Were before me.
wards me.                          That is, I acted in view of them, or
20. The LORD rewarded me accord-  as having them to guide me. They
ing to my righteousness. That is, he  were constantly before my eyes, and I
saw that I did not deserve the treat-  regulated my conduct in accordance
ment which I received from my ene-  with their requirements.  ~ And I
mies, and therefore he interposed to  did not put away his statutesfrom me.
save me. Comp. Notes on Ps. xvii. 3.  I did not reject them as the guide of
~ According to the cleanness of my  my conduct.




PSALM   XVIII.                          155
23 I was also upright 1 before    my righteousness, acotrding to
him, and I kept myself from mine    the cleanness of my hands 2 in
iniquity.                          his eyesight.
24 Therefore hath the LORD          25 With the merciful thou wilt
recompensed    me   according   to  show   thyself merciful; with an
1 with.    t Psa. xxxvii. 27.            2 before his eyes.
23. I tas also upright before him.  character he did restrain these corrupt
Marg., with. The meaning is that he  propensities, and did "keep himself
was upright in his sight. The word  from his iniquity."  So, in the review
rendered upright is the same which  of our own lives, if we are truly the
in Job i. 1 is rendered perfect. See  friends of God, while we may be painNotes on that passage. ~ And I kept  fully conscious that we have often
myselffronz mine iniquity. From the  given indulgence to the corrupt proiniquity to which I was prone or in-  pensities of our natures,-over which,
clined. This is an acknowledgment   if we are truly the children of God,
that he was prone to sin, or that if he  we shall have repented,-we may still
had acted out his natural character he  find evidence that, as the great and
would have indulged in sin-perhaps  habitual rule of life, we have restrained
such sins as had been charged upon  those passions, and have "kept ourhim. But he here says that, with this  selves " from the particular forms of
natural proneness to sin, he had re-  sin to which our hearts were prone.
strained himself, and had not been    22. Therefore hath the LoRD recomdeserving of the treatment which he  pensed me. By delivering me from my
had received. This is one of those  enemies.  The Divine interpositions
incidental remarks which often occur  in his behalf had been of the nature
in the Scriptures which recognise the  of a reward or recompense. ~1 Accorddoctrine of depravity, or the fact that  ing to my righteousness. As if I were
the heart, even when most restrained,  righteous; or, his acts of intervention
is by nature inclined to sin. If this  have been such as are appropriate to
psalm was composed in the latter part  a righteous life. The psalmist does
of the life of David (see the introd.),  not say that it was on account of his
then this must mean either (a) that  righteousness as if he had merited the
in the review of his life he felt it had  favour of God, but that the interposibeen his general and habitual aim to  tions in his behalf had been such as to
check his natural inclination to sin;  show that God regarded him as rightor (b) that at the particular periods  eous.'f According to the cleanness
referred to in the psalm, when God  of my hands.  See Notes on ver. 20.
had so wonderfully interposed in his  ~ In his eyesight. Marg., as in Heb.,
behalf, he felt that this had been his  before his eyes. The idea is that God
aim, and that he might now regard   saw that he was upright.
that as a reason why God had inter-   25. With the mercful. From the
posed in his behalf. It is, however,  particular statement respecting the
painfully certain that at some periods  Divine dealings with himself the
of his life-as in the matter of Uriah  psalmist now passes to a general state-he did give indulgence to some of  ment (suggested by what God had
the most corrupt inclinations of the  done for him) in regard to the general
human heart, and that, in acting out  principles of the Divine administrathese corrupt propensities, he was  tion. That general statement is, that
guilty of crimes which have for ever  God deals with men according to their
dimmed the lustre of his name and   character; or, that he will adapt his
stained his memory. These painful   providential dealings to the conduct
facts, however, are not inconsistent  of men.  They will find him to be
with the statement that in his general  such towards them  as they have




156                        PSALM XVIII.
upright man thou wilt show thy- I froward, thou wilt 1 show thyself
self upright;                       froward.
26 With the pure thou wilt          27 For thou     wilt  save the
show thyself pure; and with the        2 Pro. iii. 34.   1 Or, wrestle.
shown themselves to be towards him.  forward in his dealings; who takes
The word merciful refers to one who  advantage of circumstances to impose
is disposed to show kindness or com-  on others, and to promote his own
passion to those who are guilty, or to  ends; who is sour, harsh, crabbed,
those who injure or wrong us.. Thou  unaccommodating, unyielding, unwilt show thyself merciful. Thou wilt  kind.  It is rendered perverse in
evince towards him the same charac-  Deut. xxxii. 5; Prov. viii. 8; xix. 1;
ter which he shows to others.   It  xxviii. 6; froward here, and in 2 Sam.
is in accordance with this that the  xxii. 27; Ps. ci.4; Prov. xi.20; xvii.
Saviour teaches us to pray, "And    20; xxii.5; and crookced in Prov. ii. 15.
forgive us our debts, as we forgive our  The word does not occur elsewhere in
debtors," Matt. vi. 12. And in ac.  the Old Testament.    ~  Thou wilt
cordance also with this he said, " For  show thyselffroward. Marg., wrestle.
if ye forgive men their trespasses,  In the corresponding place in 2 Sam.
your heavenly Father will also forgive  xxii. 27 it is rendered, "Thou wilt
you: but if ye forgive not men their  show thyself unsavory;" though the
trespasses, neither will your Father  same word is used in the original.
forgive your trespasses," Matt. vi. 14,  In the margin in that place, as here,
15. ~ With an upright man. Literally,  the word is worestle.  The original
a perfect man. See Job i. 1, where  word in each place —%5, peathalthe same word is used in the original,  means to twist, to twine, to spin; and
and rendered perfect.  The idea is  then, to be twisted; to be crooked,
that of a man who is consistent, or  crafty, deceitful. In the form of the
whose character is complete in all its  word which occurs here (Hithpa), it
parts. See Notes on Job i. 1. ~ T'hou  means, to shosw oneself crooked, crafty,
wilt show thyself pright. Thou wilt  perverse. (Gesenius, Lex.)  It cannot
deal with him according to his cha-  mean here that God would assume
racter. As he is faithful and just, so  such a character, or that he would
will he find that le has to do with a  be crooked, crafty, perverse in his
God who is faithful and just.       dealings with men; for no one can
26. With the pure. Those who are  suppose that the psalmist meant to
pure in their thoughts, their motives,  ascribe such a character to God:
their conduct.  ~ Thou wilt show    but the meaning plainly is, that God
thyself pure. They will find that they  would deal with the man referred to
have to deal with a God who is him-  according to his real character: inself pure; who loves purity, and who  stead of finding that God would deal
will accompany it with appropriate  with them as if they were pure, and
rewards wherever it is found. ~f And  righteous, and merciful, such men
with the froward.   The word here   would find that he deals with them
used-l2jTy, ikkaish-means properly  as they are,-as perverse, crooked,
perverse; a man of a perverse and    wicked.
wicked mind. It is derived from a     27. For thou wilt save the afflicted
verb-h-ip, akash-which means, to    people. From the particular tokens
turn the wrong way, to wrest, to per  of Divine favour towards himself in
vert.  It would be applicable to a  affliction and trouble, the psalmist
man who perverts or wrests the words  now draws the general inference that
of others from their true meaning;  tis was the character of God, and
who prevaricates or is deceitful in his  that others in affliction might hope
own conduct; who is not straight.   for his interposition as he had done.




PSALM XVIII.                           157
afflicted people; but wilt bring       29 For by thee I have 2 run
down high v looks.                  through a troop; and by my God
28 For thou     wilt  light my    have I leaped over a wall.
1 candle; w the LORD     my God        30 Asfor God, his way is perwill enlighten my darkness.         fect: the word of the LORD       is
v Prov. vi. 16, 17. 1 Or, lamp, Job xxix. 3.  t Prov. xx. 27.  2 broken.
~ But wilt bring down high looks.   Have I been delivered, as if I had
Another general inference probably  leaped over a wall when I was bederived from  the dealings of God   sieged; or, I have been able to scale
with the proud and haughty foes of  the walls of an enemy, and to secure
the psalmist. As God had iumbled    a victory. The probability is that the
them, so he infers that he would deal  latter is the true idea, and that he
with others in the same way. "High  refers to his successful attacks on the
looks" are indicative of pride and  fortified towns of his enemies. The
haughtiness. Comp. Ps. ci. 5; Prov.  general idea is, that all his victories
vi. 17; xxi. 4; Isa. ii. 11 (Notes);  were to be traced to God.
x. 12; Dan. vii. 20.                  30. As for God. The declaration
28. For thou wilt light nmy candle.  in this verse is suggested by the facts
Marg., lamp. The word lamp best     narrated in the previous verses. The
expresses the idea. In the Scriptures  contemplation of those facts leads the
light is an image of prosperity, success,  thoughts of the author of the psalm
happiness, holiness, as darkness is the  up to the Great Source of all these
image of the opposite. See Notes on  blessings, and to these general reflecJob xxix. 2, 3; comp. also Job xviii. tions on his character. "As for God,"
6; xxi. 17; Prov. xx. 27; xxiv. 20;  that is, in respect to that'Great Being,
Ps. cxix. 105; cxxxii. 17; Isa. lxii. 1. who has delivered me, his ways are all
The meaning here is, that the psalmist  perfect; his word is tried; he is a
felt assured that God would give him  shield to all those who trust in him.
prosperity, as if his lamp were kept  ~ His way is perfect. That is, his
constantly burning in his dwelling.  doings are perfect; his methods of
I The LORD    ngy God will enlighten  administration are perfect; hisgovern2my darkness.  Will shed light on   ment is perfect. There is nothing
my path, which would otherwise be   wanting, nothing defective, nothing
dark:-will impart light to my un-   redundant, in what hie does. On the
derstanding; will put peace and joy  word perfect, see Notes on Job i. 1.
in my heart; will crown me with his  T l Tie word of the LORD is tried.
favour. Comp. Notes on Ps. iv. 6.   Marg., refined. The idea is, that his
29. For by thee I have run through  word had been tested as silver or any
a troop. Marg., broken. The word    other metal is in the fire. The
troop here refers to bands of soldiers,  psalmist had confided in him, and had
or hosts of enemies. The word ren-  found him faithful to all his promis(s.
dered run through means properly to  Compare Notes on Ps. xii. 6. In a
run; and then, as here, to run or   larger sense, using the phrase the
rush upon in a hostile sense; to rush  "word of the Lord " as denoting the
with violence upon one.  The idea   revelation which God has made to
here is that he had been enabled to  mankind in the volume of revealed
rush with violence upon his armed   truth, it has been abundantly tested
opposers; that is, to overcome them,  or tried, and it still stands. It has
and to secure a victory. The allusion  been tested by the friends of God, and
is to the wars in which he had been  has been found to be all that' it proengaged. Comp. cxv. 1. ~ And by     mised to be for support and consolamy God. By the help derived from    tion in trial; it has been tested by
God. ~T Have I leaped over a wall.  the changes which have occurred in




158                        PSALM XVIII.
] tried; x he is a buckler v to all  with strength, and maketh my
those that trust in him.           way perfect.
31 For who is God save the         33 He maketh my feet like
LORD? or who is a rock save our   hinds' feet, and setteth me upon
God.                               my high places.
32 It is God: that girdeth me
y Prov. xxx. 5.  z 2 Cor. iii. 5.
1 refined.    x Psa. xii. 6.
the progress of human affairs, and has  which are implied in the true nature
been found fitted to meet all those  of God are found in no other being.
changes; it has been tested by the  ~T Or who is a rock save our God?
advances which have been made in   See ver. 2. There is no one who can
science, in literature, in civilization,  furnish such safety or defence; no one
and in the arts, and it has shown  under whose protection we can be
itself to be fitted to every stage of secure in danger. Comp. Deut. xxxii.
advance in society; it has been tested  31.
by the efforts which men have made   32. It is God that girdeth me with
to destroy it, and has survived all strength. Who gives me strength.
those efforts. It is settled that it will The word girdeth contains an allusion
survive all the revolutions of king-  to the mode of dress among the
doms and all the changes of dynasties;  orientals, the long flowing robe, which
that it will be able to meet all the  was girded up when they ran or
attacks which shall be made upon it laboured, that it might not impede
by its enemies; and that it will be an  them; and, probably, with the addiunfailing source of light and comfort  tional idea that girding the loins conto all future ages. If persecution  tributed to strength. It is a common
could crush it, it would have been  custom now for men who run a race,
crushed long ago; if ridicule could  or leap, or engage in a strife of pugidrive it from the world, it would have  lism, to gird or bind up their loins.
been driven away long ago; if argu-  See Notes on Job xl. 7; and on Matt.
ment, as urged by powerful intellect, v. 38-41. ~ And maketh my way
and by learning, combined with in- perfect. Gives me complete success
tense hatred, could destroy it, it would  in my undertakings; or, enables me
have been destroyed long ago; and if so to carry them  out that none of
it is not fitted to impart consolation  them fail.
to the afflicted, to wipe away the   33. He maketh my feet like hinds'
tears of mourners, and to uphold the  feet. So Habakkuk iii. 19, " He will
soul in death, that would have been  make my feet like hinds' feet, and he
demonstrated long ago. In all these  will make me to walk upon mine
methods it has been " tried," and as  high places."  The hind is the female
the result of all, it has been proved as  deer, remarkable for fleetness or swiftthe only certain fact, in regard to a  ness. The meaning here is, that God
book as connected with the future-  had made him alert or active, enabling
that the Bible will go down accre-  him to pursue a flying enemy, or to
dited as a revelation from God to the  escape from  a swift-running  foe.
end of the world. ~[ He is a buckler.' And setteth me upon my high places.
Or, a shield, for so the original word  Places of safety or refuge. The idea
means. See Notes on Ps. iii. 3.    is, that God had given him security,
31. For who is God save the LORD?  or had rendered him safe from danger.
Who is God except Jehovah?  The   Comp. Deut. xxxii. 13. Swiftness of
idea is, that no other being has   foot, or ability to escape from, or to
evinced the power, the wisdom, and  pursue an enemy, was regarded as of
the goodness which properly belong  great value in ancient warfare. Achilto the true God; or, that the things  les, accordilg to the descriptions of




PSALM XVIII.                          159
34 He teacheth my hands to         36 Thou   hast enlarged    my
war, so that a bow of steel is     steps under me, that my 2 feet
broken by mine arms.               did not a slip.
35 Thou hast also given me the     37 I have pursued mine eneshield of thy salvation: and thy   mies, and overtaken them: neiright hand hath holden me up,      ther did I turn again till they
and thy 1 gentleness hath made     were consumed.
me, great.                           I Or, with thy meekness thou hast multiplied
me.    2 ancles.  a Prov. iv. 12.
Homer, was remarkable for it. Comp. had dealt kindly with him, or had
2 Sam. ii. 18; 1 Chron. xii. 8.    showed himfavour. So all our success
34. He teacheth my hands to swar. in life is to be traced to thefavourComp. Ps. cxliv. 1. The skill which  the kindness-of God.
David had in the use of the bow, the  36. Thou hast enlarged my steps
sword, or the spear,-all of which  under me. The idea here is, "Thou
depends on the hands,-he ascribes  hast made room for my feet, so that I
entirely to God. ~ So that a bow of  have been enabled to walk without
steel is broken by mine arms. This  hindrance or obstruction.  So in
is mentioned as an instance of extra-  Psalm xxxi. 8, " Thou hast set my
ordinary strength, as if he were able  feet in a large room."  The idea is,
to break a bow made of metal. The  that he was before straitened, comoriginal word rendered steel means  pressed, hindered in his goings, but
properly brass. Wood was doubtless  that now all obstacles had been taken
first used in constructing the bow, but  out of the way, and he could walk
metals came afterwards to be em-   freely.  1 That smyfeet did not slip.
ployed, and brass would naturally be  Marg., mine ancles. The Hebrew
used before the manufacture of steel  word here rendered in the text feet,
was discovered. Rosenmiiller in loc.  and in the margin ancles, means pro35. Thou hast also given me the  perly a joint; small joint; especially
shield of thy salvation. Thou hast  the ancle. The reference here is to
saved me as with a shield; thou hast  the ancle, the joint that is so useful
thrown thy shield before me in times  in walking, and that is so liable to be
of danger. See Notes on Ps. v. 12.  sprained or dislocated. The meaning
~ And thy right hand hath holden me  is that he had been enabled to walk
eup. Thou hast sustained me when in  firmly; that he did not limp. Before,
danger of falling, as if thou hadst  he had been like one whose ancles are
upheld me with thine own hand. weak or sprained; now he was able
1~ And thy gentleness hath made sme  to tread firmly. The Divine favour
great. Marg., "or, with thy meekness  given to him was as if God had given
thou hast multiplied me."  The word  strength to a lame man to walk
here rendered gentleness, evidently firmly.
means herefavour, goodness, kindness.  37. I have pursued mine enemies,
It commonly means humility, modesty,  and overtaken them. He had not only
as applied to men; as applied to God,  routed them, but had had strength
it means mildness, clemency, favour.  to pursue them; he had not only purThe idea is, that God had dealt with  sued them, but he had been enabled to
him in gentleness, kindness, clemency,  come up to them.  The idea is that
and that to this fact alone he owed all of complete success and absolute trihis prosperity and success in life. It  umph. ~ Neither did I turn again.
was not by any claim which he had  I was not driven back, nor was I
on God; it was by no worth of his  weary and exhausted, and compelled
own; it was by no native strength or  to give over the pursuit. ~ Till they
valour that he had been thus ex- were consumed. Till they were all
alted, but it was wholly because God  either slain or made captive, so that




160                        PSALM XVIII.
38 I-have wounded them, that     those that rose up against me.
they were not able to rise: b they   40 Thou hast also given me
are fallen under my feet.          the necks of mine enemies, that
39 For thou hast girded me       I might destroy them   that hate
with strength unto the battle:     me.
thou hast' subdued under me         41 They cried, but there was
b 2 Sam. v. 20.  1 caused to bow.  none to save them: even unto the
the hostile forces vanished. None of of the neck; and hence, to give the
my enemies were left.              neck means sometimes to turn the
38. I have wounded them, etc. I  back, as in flight; and the phrase
have so weakened them-so entirely  would admit of that meaning here.
prostrated them-that they were not  So Gesenius (Lex.) understands it.
able to rally again. This does not  So also De Wette: "Thou turnest
refer so much to wounds inflicted on  my enemies to flight."  It seems to
individuals in the hostile ranks as to  me, however, that the more probable
the entire host or army. It was so  interpretation is that of complete subweakened that it could not again be  jection,-as when the conqueror places
put in battle array. The idea is that  his foot on the necks of his foes.
of successful pursuit and conquest.  This is confirmed by the next mem~ They arefallen under my feet.  I  her of the sentence, where the psalmhave completely trodden them down  ist speaks of the complete destruction
-a common mode of denoting entire  of those who hated him.  1 That I
victory, Ps. cxix. 118; Isa. xxv. 10;  might destroq them that hate me.
Lam. i. 15; Dan. viii. 13; Luke xxi. That have pursued and persecuted
24.                                me in this manner. The idea is that
39. For thou hast girded me with  of utterly overcoming them; of putstrength unto the battle. See Notes  ting an end to their power, and to
on ver. 32. Comp. Job xii. 18; Prov.  their ability to injure him.
xxxi. 17. ~ Thou hast subdued under  41. They cried.  They cried out
me. Marg., as in Heb., caused to   for help, for mercy, for life. In mobow. That is, God had caused them  dern language, "they begged for
to submit to him; he had enabled   quarter."  They acknowledged that
him to overcome them;-still acknow-  they were vanquished, and entreated
ledging that all this was from God,  that their lives might be spared.
and that the praise was due to Him,  ~ But there was none to save them.
and not to the power of his own    To preserve their lives. No help aparm.                               peared from their own countrymen;
40. Thou hast alsogiven me thenecics  they found no mercy in me or my
of mine enemies. Their necks to tread  followers; and God did not interpose
upon, as the result of victory; or their to deliver them. ~ Even unto the
necks to be subject to me, as the neck  LORD. As a last resort. Men apof the ox is to his owner. The phrase is  peal to everything else for help before
sometimes used in this latter sense to  they will appeal to God; often when
denote subjection (comp. Jer. xxvii. they come to him it is by constraint,
12); but it is more commonly, when  and not willingly; if the danger
applied to war, used in the former  should leave them, they would cease
sense, as denoting complete triumph  to call upon him. Hence, as there is
or conquest. It was not uncommon   no real sincerity in their calling upon
to trample on the necks of those who  God-no real regard for his honour
were overcome in battle. See Josh.  or his commands-their cries are not
x. 24; Ezek. xxi. 2; Gen. xlix. 8. heard, and they perish. The course
The word used here —li, oreph-     of things with a sinner, however, is
means properly neck, nape, the back  often such that, despairing of salva



PSALM   XVIII.                          161
LORD, but e he answered them        did cast them  out as the dirt in
not.                                the streets.
42 Then did I beat them small       43 Thou    hast delivered    me
as the dust before the wind; I      from the strivings of the people;
c Jcr. xi. 11.          ad thothhast made me the head
tion in any other way, and seeing   sponding place in 2 Sam. xxii. 43,
that this is the only true way, he  this is, "I did stamp them as the mire
comes with a heart broken, contrite,  of the street, and did spread them
penitent, and then God never turns  abroad."  The idea in the place beaway from   the  cry.  No sinner,   fore us is, that he poured them out,
though as a last resort, who comes  for so the Hebrew word means, as the
to God in real sincerity, will ever be  dirt or mire in the streets. As that
rejected.  IT But he answered them  is trodden on, or trampled down, so
not. He did not put forth his power  they, instead of being marshalled for
to save them  from my sword; to     battle, were wholly disorganized, scatkeep them alive when they were thus  tered, and left to be trodden down,
vanquished.  Had they cried unto    as the most worthless object is. A
him to save their souls, he would un-  similar image occurs in Isa. x. 6, where
doubtedly have done it; but their cry  God is speaking of Sennacherib: "I
was for life-for the Divine help to  will send him against an hypocritical
save them from the sword of the con-  nation......to tread them down like
queror. There might have been many  the mire of the streets."
reasons why God should not interpose  43. Thou hast delivered me from
to save them fiom the regular conse-  the strivings of the people. From the
quences of valour when they had been  contentions of the people; or, from
in the wrong and had begun the war;  the efforts which they have made to
but there would have been no reason  overcome and subdue me. The alluwhy he should not interpose if they  sion is to the efforts made by the peohad called upon him to save them    pie, under the guidance of their leadfrom their sins. There may be many  ers. It is not "strivings" among his
reasons why God should not save     own followers, but the efforts, the
sinners from the temporal judgments  strivings, the contentions of his enedue to their sins-the intemperate   mies, who endeavoured to obtain the
firom the diseases, the poverty, and  mastery over him, and to subdue him.
the wretchedness consequent on that  ~ Thou hast made me the head of the
vice,-or the licentious from the woes  heathen. The head of the nations;
and sorrows caused by such a course  that is, the nations round about. In
of life; but there is no reason, in any  other words, he had, by the Divine
case, why God should not save from  aid, brought them into subjection to
the eternal consequences of sin, if the  him, or so subdued them that they
sinner cries sincerely and earnestly  became tributary to him. The word
for mercy.                          "heathen" with us expresses an idea
42. Then did I beat them small as  which is not necessarily connected
the dust before the wind. As the fine  with the original word. That word
dust is driven by the wind, so they  is simply nations —:j3l, goim.  It is
fled before me. There could be no   true that those nations were heathens
more striking illustration of a dis-  in the present sense of the term, but
comfited army flying before a con-  that idea is not necessarily connected
queror. De Wette says correctly that  with the word. The meaning is, that
the idea is, "I beat them small, and  surrounding nations had been made
scattered them  as dust before the  subject to him; or that he had been
wind."  ~ I did cast them out as the  made to rule over them. David, in
dirt in the streets. In the corre-  fact, thus brought the surrounding




162                         PSALM XVIII.
of the heathen: a d people whom     me, they shall obey me: the
I have not known shall serve me.    2 strangers shall 3 submit them44 1 As soon as they hear of      selves unto me.
d Isa. lv. 5.                      2 sons of the stranger.
I it the hearing of the ear.3 lie, or, yield feigned obedience.
people under subjection to him, and  readily submit to his dominion. [T
made them tributary. In 2 Sam. viii.  Shall submit themselves unto me.
he is said to have subdued Philistia,  Marg., yield feigned obedience. The
and Moab, and Syria, and Edom, in   Hebrew word here used-A-dn, chahall of which countries he put " garri-  hash-means properly to lie, to speak
sons," and all of which he made     lies; then, to deceive, or disappoint;
tributary to himself.  ~ A people   then, to feign, to flatter, to play the
whom I have not knoiwn shall serve  hypocrite.  It is manifestly used in
me. People that I had not before    this sense here, as referring to those
heard of. This is the language of   who, awed by the terror of his name
confident faith that his kingdom    and power, would come and profess
would be still further extended, so as  subjection to him  as a conqueror.
to embrace nations before unknown to  Yet the use of the word here implies
him. His past victories, and the fact  that he was aware that, in many
that his kingdom had been so esta-  cases, this would be only a feigned
blished and was already so extended,  submission, or that the homage would
justified the expectation that it would  be hypocritical; homage inspired by
be still further enlarged; that the  terror, not by love.  Undoubtedly
fame of his conquests would reach   much of the professed subjection of
other nations, and that they would  conquered nations is of this kind, and
willingly yield themselves to him.  it would be well if all conquerors
After the victories which he had    understood this as David did.  He
achieved, as celebrated in this psalm,  accepted, indeed, the acquiescence
that might be expected to follow as a  and the submission, but he undermatter of course. It is the triumph-  stood the cause; and this knowledge
ant exultation of a conqueror, and it  would only tend to. make his throne
seems to have been his expectation,  more secure, as it would save him
not that his successors would extend  from  putting  confidence or trust
the empire, but that other nations  where there was no certainty that it
would become voluntarily subject to  would be well placed. Towards David
him.                                as a sovereign there was much real
44. As soon as they hear of me,   loyalty, but there was also much
they shall obey me. Marg., as in Heb.,  professed allegiance that was false
At the hearing of the ear. That is,  and hollow; allegiance which would
their submission will be prompt and  endure only while his power lasted,
immediate. The fame of my victories  and which would only wait for an
will be such as to render resistance  opportunity to throw off the yoke.
hopeless; my fame, as at the head of  In respect to God, also, there are not
a mighty empire, will be such as to  a few who "feignedly submit" to
lead them  to desire my friendship  him, or who yield feigned obedience.
and protection.  ~ The strangers.   They, too, are awed by his power.
Marg., as in Hebrew, The sons of the  They know that he is able to destroy.
stranger.  The word refers to fo-   They see the tokens of his greatness
reigners, to those of other nations.  and majesty, and they come and proHis name and deeds would inspire    fess submission to him-a submission
such respect, or create such a dread  founded on terror, not on love; a
of his power, that they would be glad  submission which would cease at once
to seek his friendship, and would I could they be assured of safety if




PSALM XVIII.                            163
45 The strangers      shall fade   blessed be my rock; and let the
away, and be afraid out of their     God of my salvation be exalted.
close places.                           47 It is God that 1 avengeth
46 The     LORD    liveth: and            1 giveth avengementsfor me.
they should renounce their allegiance  such places to be no security, and
to him. And as David was not ig-     would tremble out of them; that is,
norant of the fact that not a little of  they would flee out of them in conthe professed submission to him was  sternation and alarm. The general
false and feigned,-so, in a much     thought is that of ultimate complete
higher sense-in a much more accu-    securityfor himself and his kingdom,or
rate manner-God is aware of the      entire deliverance from all Iis enemies.
fact that many who profess to be       46. The LORD liveth.   Jehovahsubject to him are subject in pro-   the name here used-is often described
fession only; that if they could do it  as the living God in contradistinction
with safety, they would throw off the  to idols, who are represented as withvery appearance of loyalty, and carry  out life, Deut. v. 26; Josh iii. 10;
out in reality what exists in their  2 Kings xix. 4; Ps. xlii. 2; Matt.
hearts.  It must have been sad for   xvi. 16; 1 Tliess. i. 9. Comp. Ps.
David to reflect how   greatly the   cxv. 5; cxxxv. 16. It is probably in
number of his professed subjects     allusion to this idea that the phrase
might have been diminished, if none  "The Lord liveth " is used here. It
had been retained but those who      is a joyful exclamation in view of all
truly loved his reign, and respected  that God had done; of all the deliverhim  as a sovereign; it'is sad to   ances which he had wrought for the
reflect how greatly the number of    author of the psalm. In the rememthe professed friends of God would be  brance of all this- the psalmist says
diminished, if all those should witil-  that God had shown himself to be the
draw who have yielded only feigned   living, that is, the true God. These
obedience to him! Yet the Church    interpositions furnished abundant dewould be the better and the stronger  monstration that Jehovah existed, and
for it.                              that he was worthy of adoration and
45. The strangers shall fade avwag. praise as the true God. So, in view
Heb., " The sons of the stranger."   of mercy and salvation, the heart of
That is, foreigners. The word ren-   the redeemed exultingly exclaims,
deredfadeaway —    3D, nabal-imeans  " The Lord lives,-there is a living
properly to wilt, wither,.fall away, as. God."  And blessed be mgy Rock.
applicable to flowers, leaves, or plants,  God, who has shown himself to be a
Ps. i. 3; xxxvii. 2; Isa. i. 30; xxviii.  refuge and a protector.  See Notes
1. Here it means that those foreign  oi ver. 2. ~ And let the God of my
nations would diminish in numbers    salvation be exalted. The God who has
and in power, until they should wholly saved me from my enemies. Let him
disappear. The idea is, that all his  be exalted, be praised, be honoured,
foes would vanish, and that he and   be adored. Let his name be exalted
his kingdom would be left in peace.  above all idol gods; above all the'I And be afraid out of their close  creatures that he has made.     The
places. The word rendered be afraid   wish is, that His name might be
means to tremble-as those do who     made prominent; that all creatures
are in fear. The word rendered close  might praise and honour Him.
places means places that are shut up    47. It is God that avengeth me.
or enclosed, as fortified cities or for-  Marg., giveth  avengements for me.
tresses. The reference is to their places  The marginal reading is a literal
of retreat, towns, castles, fortresses.  translation  of the Hebrew.  The
The meaning is, that they would find  meaning is, that God had punished




164                        PSALM XVIII.
me, and 1 subdueth the people      the 2 violent man.
under me.                            49 Therefore will I    3 give
48 He delivereth me firom mine   thanks  unto   thee, O    LORD,
enemies; yea, thou liftest me up   among the heathen, and sing
above those that rise up against   praises unto thy name.
me: thou hast delivered me from       2 mani of violelce.  3 Or, confess.
1 destroyeth.
the enemies of the author of the   here is thatt he would make a public
psalm for all the wrongs which they  acknowledgment of those blessings
had done to him.   Comp. Rom. xii. which he had received; or that he
19. ~ And subdueth the people un. would cause the remembrance of them
derme. Marg., destroyeth. The idea  to be celebrated among the nations.
is that he had subdued the nations so  I A rmong the heathen. Among the
that they became obedient to him. nations. See Notes on ver. 43. The
The primary notion of the word used  meaning here is, that he would cause
here-from:W, dabar-is to set in   these blessings to be remembered by
- ~.  i,       2.  making a record of them in this song
a row; to range in order; to connect;maing a ecord of the  in this song
to lead; to guide;-then, to reduce  f praise; a song that  ould be use
to order; to subdue. This God had  not only in his own age and in his
done in respect to the nations. In-  own country, but also among other
stead of being rebellious and tumul-  nations, and in other times.  He
tuous, God had reduced them to obe-  ould do all in his power to make
dience, and had thus set him over a  the knowledge of these faours, and
kingdom  where all wvere subject to  these proofs of the existence of the
order and to law.                  true God, known abroad and trans48. He deliverethoe frol      in mitted to other times. The apostle
enemies. From all my foes. ~[ Yea, 
enemies. From all my foes. ~ Yea,  Paul uses this language (Rom. xv. 9)
thou liftest me np above those that rise  as xpressing properly the fact that
up against me. So that I triumph  the knowledge of Godwas to be comover them. Instead of being subdued  municated to the  Getiles:  "As
by them, and trampled under their it is written, For this   e G ill e
feet, I am exalted, and they are 1mm-  T<-..heatmnen" or -ations, in
feet, I am exalted, and they are' hum-  confess to thee among the Gentiles."
bled. ~ Thou hast delivered zefronw  The word "heathen" or nations, in
the violent ma. Marg., as in Heb., the passage before us, corresponds
man ofe ioence; the man    eharacmant of violence: the man charac-  precisely with the meaning of the
terised by injustice and wrong; the
terised by injustie and wrong; the  word Gentiles; and Paul has used
man who endeavoured to overcome    the language of the psalm legitiand subdue me by force and arms. mately and properly as showing that
There is probably a special allusion  it was a doctrine of the Old Testahere by timee psalmist to Saul as his  ment that the truths of religion were
great enemy, but perhaps he had also  not to be confined to the Jews, but
in his eye others of the same kind, ere to be made known to other na
and the meaning may be that he had  tions.  A4nd sing praises onto thy
been delivered from all of that class e. Ut theethe       ame often
of men.                            being used to denote the person. The
49. Therefore will I give thanks  meaning is, that he would cause the
unto thee. Marg., confess. The He-  praises of God to be celebrated amlongr
lbrew word-Aftj-, Vadah-in the form  foreign or heathen nations, as the re~TY I  ~         sult of what God had done for lim.
used here, means properly to profess,  pobab    v          ond w
to confess, to acknowledge; then es-  Far, probably, very far beyond what
to confess, to acklnowuledge; then especially to acknowledge or recogniseDavid anticipated when he pen ne
blessings and favours; in other words, this psalm, this has been done. The
to give thanks, to praise. The idea psalm itself has been chanted by mil



PSALM    XVIII.                        165
50 Great deliverance giveth he    to his anointed, to David, and to
to his king; and showeth mercy      his seed for f evermore.
f Rom. xi. 29.
lions who were not in existence, and  16, 25, 26, and Ps. lxxxix. 19-37.
in lands of which the psalmist had no  ~ For evermore. This expresses the
knowledge; and, connected as it has  confident expectation of David that
been with the other psalms in Chris-  the government would remain in his
tian worship, it has contributed in an  family to the latest times. This exeminent degree to extend the praises  pectation was founded on such proof God far in the earth, and to trans-  mises as that in 2 Sam. vii. 12, 13:
mit the knowledge of him to genera.  "I will set up thy seed after thee,
tions as they succeeded one another.  which shall proceed out of thy bowels,
What David anticipated is, moreover,  and I will establish his kingdom; he
as yet only in thie progress of fulfil-  shall build an house for my name, and
ment.   Millions not yet born will  I will establish the throne of his kingmake use of the psalm, as millions  dom for ever."  Also 2 Sam. vii. 16:
have done before, as the medium of  "And thine house and thy kingdom
praise to God; and down to the most  shall be established for ever before
distant times this sacred song, in con-  thee; thy throne shall be established
nexion with the others in the Book  for ever." -See also Ps. lxxxix. 36:
of Psalms, will contribute to make  "His seed shall endure for ever, and
God known in the earth, and to secure  his throne as the sun before me."
for him the praises of mankind.     The perpetuity of this kingdom is
50. Great deliverance giveth he to  found, in fact, in the reign of the
his king. To Iavid, as king. The    Messiah, a descendant of David, in
word in the original, which is ren-  whose eternal reign these promises
dered "deliverance," means properly  will receive an ample fulfilment. See
salvation, and is here in the plural  Isa. ix. 7. Comp. Luke i. 32, 33.
number. It refers not to one act of  The temporal reign passed wholly
Divine interposition, but to the many  away in the process of time from the
acts (referred to in the psalm) in  descendants of David; the spiritual
which God had interposed to save him  reign is perpetual in the Messiah.
from danger and from death. The     How far David understood this it is
phrase " to his king" refers to the  not important to inquire, and it would
fact that God had appointed him to  be impossible to determine.  It is
reign, and to administer the govern-  sufficient for the proper understandment for him. He did not reign on   ing of the place to remember (a) that
his own account, but he reigned for  there will have been a strict fulfilGod, and with a view to do his will.  ment of the promise, according to the
~ And showeth mercy to his anointed.  full import of the language, in the
To him   who had been set apart to  Messiah, the Son of David; and (b)
the kingly office by a solemn act of  that, however this may have been unanointing. Comp. 1 Sam. xvi. 13;    derstood by David who recorded the
2 Sam. ii. 4-7; v. 3, 17; xii. 7; comp.  promise, the real author of the pro2 Kings ix. 3, 6, 12. It is in allu-  mise was the Holy Spirit, and that
sion to this custom that the Messiah  the real meaning of the promise, as
is called the Anointed, or the Christ.  thus recorded, was that it should be
See Notes on Matt. i. 1. ~1 To David,  fulfilled as it has been. In this, as in
end to his seed. To his descendants,  all other cases, the inquiry to be made
or posterity. There is an undoubted  in interpreting the language is not
reference here to the promises made  how the sacred penman understood
on David in regard to his successors  it, but what was meant by the real
to tho throne. See 2 Sam. vii. 12-  author, the Spirit of God,-and whe



166                            PSALM    XIXr
ther the prediction, according to that  the revelations about God whic h are
meaning, has been fulfilled.  When a   made in his works would be in conflict
man employs an amanuensis, the in-     with those which    are made in his
y i  re d t  h  is writ     word. He evidently felt, in looking at
quiry in regard to what is written                     cretion  that  e was
these works of creation, that he was
is not how the amanuensis understood   learning truths which would in no manit, but how he who dictated what was   ner contradict the higher truths comwritten intended it should be under-   municated by revelation; that the instood. Applying this principle, the    vestigation of the one might be pu-sued
prediction here and elsewhere, in re-  to any extent without showing that the
gard to the perpetuity of the reign    other  as needless, or bringingthe truth
of David and his posterity, has been,  ofthe     other into peril.
and is fulfilled in the most ample  This psalm consists properly of three
and is, fulfilled in the most ample    parts: I. The revelation of God in his
"Great  David's  greater  parts: I. The revelation of God in his
manner.      Great  David's greater    works, vers. 1-6. II. The higher and
Son" SHALL REIGN FOR EVER AND          more glorious revelation of himself in his
EV ER.                                 law, vers. 7-10. III. The bearing of
these truths on the present character and
conduct of the author, and consequently
PSALM    XIX.               their adaptedness to produce the same
effect on others, vers. 11-14;-(a) in
This very beautiful psalm is designed  warning men of the nature of sin, and
to illustrate the superiority of revealed  thus keeping them from transgression,
truth above the light of nature in showing  ver. 11; (b) in making them aware of
the character and perfections of God. In  the extent and depth of sin, and especially
doingthis, thereis noattemptinthe psalm,  of secret faults, ver. 12; (c) in leading
as there should be none on our part in  them to pray earnestly that they may be
explaining it, to undervalute or disparage  cleansed from secret faults, and be kept
the truths about God revealed by nature.  back or restrained from  presumptuous
All that could now be said in regard to the  sins, vers. 12, 13; (d) in leading them
works of creation, as illustrating the  to pray earnestly that their words and
Divine perfections, is really admitted by  thoughts may be made acceptable to God,
the psalmist (vers. 1-6); and yet this  ver. 14.
is placed in strong contrast with the    The psalm is said in the title to be
revelations disclosed in the "law of the  "A  Psalm of David;" and there is
Lord," that is, in his revealed word   nothing in the psalm itself to create a
(vers. 7-11). The revelations of nature,  doubt in regard to the correctness of this
and the higher revelation by inspiration,  statement. It is impossible, however,
belong to the same system of religion,  to determine when, or in what circumand are alike designed to illustrate the  stances, it was composed; for there are
being, the perfections, and the govern-  no internal marks which will fix it at
ment of God. The friend of religion    any particular period of the life of the
should claim the one as well as the    author. There is no allusion either to
other; the defence of the Bible as a   persecution or to triumph; —to private,
revelation from  God should not lead   domestic, or public life,-or to any of
us to disparage or undervalue the dis-  the known circumstances of the history
closures respecting God as made by     of David. If a conjecture may be allowed,
nature. He who asserts that a revela-  it would seem not improbable that it was
tion is necessary to mankind, and who  composed in those calm periods of his
maintains that the light of nature is not  history when he led a shepherd-life;
sufficient for the wants of man, should  when he had abundant time to contemnevertheless concede all that can be   plate the movements of the heavenly
known from the works of God about the  bodies by day and by night, and to
Creator; should rejoice  in  all that  meditate on them in contrast with the
truth; and should be willing that all  higher truths which    God had made
should be learned that can be learned  known in his law.
about God from his works. When all       Rosenmiller conjectured at one time
this is admitted, and all this learned,  that the psalm was originally two, and
there will be still an ample field for  that the two were afterwards united into
the higher disclosures which revelation  one. De Wette also looked favourably
claims to make.                        on this supposition. Rosenmuller, howNor did the psalmist apprehend that  ever, subsequently saw occasion to retract




PSALM   XIX.                          167
PSALM     XIX.             of God:     and   the  firmament
To the chief Musician. A Psalm of David.  showeth his handywork.
THE heavens gdeclare the glory        2 Day    unto     day  uttereth
g Rom. i. 19, 20.
this, and to adopt the opinion that it was  majesty of God. The reference here
originally one composition. This is un-  is to these heavens as they appear to
doubtedly the correct idea, as appears not  the naked eye, ad as they are oh.
only from the fact that thereisno evidence
that these were two psalms, and from  served by all men.  It may be added
the general character and construction that the impression is far more solemn
of the psalm, but from the fact that the  and grand when we take into the
conclusion (vers. 12 —14) seems to be  estimate the disclosures of the modern
based on the contemplation of all the  astronomy, and when we look at the
truth which God in any way makes    heavens, not merely by the naked
known to the soul. On the supposition  eye, but through the revelations of
that the psalm is one, this is a proper  teelescope. ~ And the firmament.
termination of the whole composition. tSe Notes on Danie xii 3  rmahe wo
On the other supposition, no small partSee Notes on Dael. 3.  he word
of the beauty of the psalm would be  rendered firmament — _,    rdkia,
lost.                               means properly an expanse,-that
In respect to the meaning of the title,  which is spread out-and is applied
"To the chief Musician," see the in-  to the heavens as they appear to be
troduotion to Ps. iv.
troduction to Ps. iv.            spread out or expanded above us.
1. The heavens declare the glTry of  The word occurs elsewhere in the
God. They announce, proclaim, make  following places, and is always ren.
known his glory. The word heavens   dered firmament in our common verlere refers to the material heavens as  sion, Gen. i. 6, 7 (twice), 8, 14,15, 17,
they appear to the eye-the region of  20; Ps. cl. 1; Ezek. i. 22, 23, 25, 26;
the sun, moon, and stars. The He-   x.; Dan. xii. 3. The word firmabrew word is used in the Scriptures  ment-that which is firm or fixed-is
uniformly in the plural number,     taken from the word used by the transthough in our common translation the  lators of the Septuagint, aTepsiwpc,
singular number is often used. Gen. i. from the idea that the heavens above
1, 8, 9, 14, 17, 20; vi. 17; vii. 11,19,  us are a solid concave. In the Scrip23; et scpe. The plural, however, is  tures the stars are represented as
often retained, but without any special  placed in that expanse, so that if it
reason why it should be retained in  should be rolled together as a tent is
one place rather than in another.   rolled up, they would fall down to the
Gen. ii. 1, 4; Deut. x. 14; Ezra ix.  earth. See Notes on Isa. xxxiv. 4.
6; Ps. ii. 4; viii. 1, 3; xviii. 13. The  The reference in the passage before us
original idea may have been that there  is to the heavens as they appear to be
was one heaven above another-one    spread out over our heads, and in
in which the sun was placed, another  which the stars are fixed. IT Showetl
in which the moon was placed, then  his handywork. The heavens make
the planets, the fixed stars, etc.  known the work of his hands. The
Above all was supposed to be the    idea is that God had made those
place where God dwells. The word    heavens by his own hands, aid that
glory here means that which consti- the firmament, thus adorned with sun,
tutes the glory or honour of God-his  and moon, and stars, showed the wiswisdom, power, skill, faithfulness,  dom  and skill with which it was
benevolence, as seen in the starry  done. Comp. Ps. viii. 3.
worlds above us, the silent, but solemn  2. Day unto day. One day to
movements by day and by night. The  another; or, each successive day.
idea is, that these convey to the mind  The day that is passing away proa true impression of the greatness and claims thle lesson which it had to




168                          PSALM XIX.
speech, and   night unto    night   guage, 1 where their voice is not
showeth'knowledge.                  heard.
3 There is no speech nor lan-       I without their soice heard, or, without these
their voice is heard.
convey from the movements of the    sion to the majesty and glory of God,
heavens, about God; and thus the    it is not by words,-by the use of lanknowledge of God is accumulating as  guage such as is employed among
the time moves on. Each day has its  men. That is, there is a silent but
own lesson in regard to the wisdom,  real testimony to the power and glory
the power, and the goodness of God,  of their great Author. The same idea
and that lessoh is conveyed from one  is adopted substantially by De Wette.
day to another. There is a perpetual  So Rosenmiiller renders it, "There is
testimony thus given to the wisdom  no speech to them, and no words,
and power of the Great Creator.     neither is their voice heard."  High
4~ Uttereth speech. The word here   as these authorities are, yet it seems
rendered uttereth means properly to  to me that the idea conveyed by our
pourforth; to pour forth copiously  common version is probably the coras afountain. Comp. Prov. xviii. 4;  rect one.  This is the idea in the
i. 23; xv. 2, 28. Hence the word    Septuagint and Latin Vulgate. Acmeans to utter; to declare. The     cording to this interpretation the
word speech means properly a word;  meaning is, " There is no nation, there
and then, a lesson; or that which   are no men, whatever may be their
speech conveys. The idea is, that the  language, to whom the heavens do
successive days thus impart instruc-  not speak, declaring the greatness and
tion, or convey lessons about God.  glory of God. The language which
The day does this by the returning  they speak is universal; and however
light, and by the steady and sublime  various the languages spoken by men,
movement of the sun in the heavens,  however impossible it may be for
and by all the disclosures which are  them to understand each other, yet
made by the light of the sun in his  all can understand the language of
journeyings:  T And night unto night  the heavens, proclaiming the perfecshowethl knowledge. Knowledge re-   tions of the Great Creator. That is a
specting God. Each successive night  universal language which does not
does this. It is done by the stars in  need to be expressed in the forms of
their courses; in their order; their  human speech, but which conveys
numbers; their ranks; their changes  great truths alike to all mankind."
of position; their rising and their  That the passage cannot mean that
setting. There are as many lessons  there is no speech, that there are no
conveyed to man about the greatness  words, or that there is no language in
and majesty of God by the silent    the lessons conveyed by the heavens,
movements of each night as there are  seems to me to be clear from the fact
by the light of the successive days-  that alike inthe previous verse (ver. 2),
just as there may be as many lessons  and in the following verse (ver. 4),
conveyed to the soul about God in the  the psalmist says that they do use
dark night of affliction and adversity,  speech or language, "Day unto day
as there are when the sun of pros-  uttereth speech;" "their words unto
perity shines upon us.              the end of the world."  The phrase
3. There is no speech nor language  " their voice " refers to the heavens
where their voice is not heard. Marg., (ver. 1). They utter a clear and disWithout these their voice is heard.  tinct voice to mankind; that is, they
Heb., Without their voice heard.    convey to men true and just notions of
The idea in the margin, which is    the greatness of the Creator. The
adopted by Professor Alexander, is,  meaning, then, it seems to me, is that
that when the heavens give expres-  the same great lessons about God are




PSALM    XIX.                         169
4 Their l line    is gone out     In them hath he set a tabernacle
through all the earth, and their    for the sun,
words to the end of the world.         5 Which is as a bridegroom
I Or, rule, or, direction.  coming out of his chamber, and
conveyed by the heavens, in their   the spheres," for this conception was
glory and their revolutions, to all  not known to the Hebrews; but the
nations; that these lessons are con-  idea is that of sweet or musical sounds,
veyed to them day by day, and night  not harsh or grating, as proceeding
by night; that however great may be  from the movements of the heavens,
the diversities of speech among men,  and conveying these lessons to man.
these convey lessons in a universal  ~ And their words. The lessons or
language understood by all mankind;  truths which they convey. ~T To the
and that thus God is making himself  end of the world. To the uttermost
constantly known to all the dwellers  parts of the earth.  The language
on the earth. All men can under-    here is derived from the idea that
stand the language of the heavens,  the earth was a plane, and had limits.
though they may not be able to      But even with our correct knowledge
understand the language of each     of the figure of the earth, we use
other. Of the truth of this no one  similar language when we speak of
can doubt; and its beauty is equal  the " uttermost parts of the earth."
to its truth.                       ~ In them. That is, in the heavens,
4. Their line. That is, of the hea-  ver. 1. The meaning is, that the sun
vens.  The word here used —p, kav   has his abode or dwelling-place, as it
-means properly a cord, or line; (a),  were, in the heavens.  The sun is
a measuring line, Ezek. xlvii. 3; Job  particularly mentioned, doubtless, as
xxxviii. 5; Isa. xliv. 13; and then  being the most prominent object
(b) a cord or string as of a lyre or  among the heavenly bodies, as illusother instrument of music; and hencetrating in an eminent manner the
a sound. So it is rendered here by  glory of God. The sense of the whole
the LXX., 00oyyoc. By Symmachus,    passage is, that the heavens in general
X^oc. By the Vulgate, sonus. De     proclaim the glory of God, and that
Wette renders it Klang, sound. Prof.  this is shown in a particular and
Alexander dogmatically says that this  special manner by the light, the splenis "entirely at variance with the   dour, and the journeyings of the sun.
Hebrew  usage."   That this sense,  ~ Hath he set a tabernacle for the
however, is demanded in the passage  sun. A tent; that is, a dwellingseems to be plain, not only from the  place. He has made a dwelling-place
sense given to it by the ancient ver-  there for the sun. Comp. Habak. iii.
sions, but by the parallelism, where  11, "The sun and moon stood still in
the term " words" corresponds to it:-  their habitation."
"Their line is gone out through all the earth;  5. Which is as a bridegroom coming
Their words to the end of the world."  out of his chamber. That is, when he
Besides, what could be the sense of  rises in the morning. He rises from
saying that their line, in the sense of  the darkness of the night, and comes
a measuring line, or cord, had gone  forth as the bridegroom comes out of
through all the earth?   The plain  the chamber where he has slept. The
meaning is, that sounds conveying   allusion is to the bright, and joyful,
instruction, and here connected with and cheerful aspect of the rising sun.
the idea of sweet or musical sounds,  The image of the bridegroom is emhad gone out from the heavens to allployed because we associate with a
parts of the world, conveying the   bridegroom the idea of hilarity, cheerknowledge of God. There is no al-   fulness, joy. The essential image is
lusion to the notion of the "music of  that the sun seems to rise from  a
VOL. I.                                 I




170                       PSALM XIX.
rejoiceth as a strong man to run   unto the ends of it: and there is
a race.                            nothing hid from the heat thereof.
6 His going forth is from the      7 The 1 law   of the LORD is
end of the heaven, and his circuit              I doctrine.
night of repose, as man does in the  of the year).  The word here does
morning, and that after such a night  not refer to the fact that the sun
of repose he goes forth with cheer-  comes round to tie starting-point on
fulness and alacrity to the employ-  the following day, but to the sweep
ments of the day. The figure is an  or circuit which he makes in the
obvious but a very beautiful one, heavens from one end of it to the
though there is a transition from the  other,-travelling over the  entire
image employed in the previous verse, heavens. ~ Unto the ends of it. That
where the sun is represented as dwell- is, to the other side of the heavens.
ing in a tent or tabernacle fitted up  The plural term is here used perhaps
for it in the heavens.  In the next from the idea of completeness, or to
member of the sentence the figure is  denote that there was nothing beyond.
again changed, by his being repre-  The complete journey was made. ~
sented as a man prepared to run a  And there is nothing hid from the
race. s And rejoiceth as a strong  heat thereof.  The rays of the sun
man to run a race. As a man who is  penetrate everywhere. Nothing esvigorous and powerful, when he enters  capes it. It is not a mere march for
on a race. He is girded for it; lhe  show and splendour; it is not an idle
summons all his strength; he seems  and uselessjourney in the heavens; but
to exult in the idea of putting his  all things,-vegetables, birds, beasts,
strength to the test, and starting  men,-all that lives,-feel the effect of
off on his career. Comp. Notes on  his vital warmth,; and are animated by
1 Cor. ix. 24-27.  The same com- his quickening influence. -Thus the
parison which is employed here occurs  sun in his goings illustrates thee glory
in the Zendavesta, ii. 106. De Wette.  of God. The psalmist was fully alive
-The idea is that the sun seems to  to the splendour, the glory, and the
have a long journey before him, and  value of this daily march over the heaputs forth all his vigour, exulting in  vens, and shows that while, as in the
the opportunity of manifesting that  remainder of the psalm, he dwells on
vigour, and confident of triumphing  the law of the Lord as having another
in the race.                       sphere, and in its place more fully
6. His going forth. The psalmist illustrating the Divine glory, he is
now describes that race which he has  not by any means insensible to the
to run, as borne over the entire circuit  grandeur and beauty of the works
of the heavens, from one end of it to  of God, as showing forth the Divine
another,-sweeping the whole space  perfections.
across the firmament. ~ Isfrom the   7. The law of the LORD. Marg.,
end of the heaven. From one end of doctrine.  The word here usedthe heaven; that is, from the East,  rlj, torah-is that which is conwhere he starts. ~ And his circuit.  monly employed in the Old Testament
The word here used —r   prj, tekoo-  with reference to the law of God, and
phah-meansproperly a coming about, is usually rendered law. The word
or a return, as of the seasons, or of properly means instruction, precept,
the year. It is found only in Ex. from a verb signifying to teach. It
xxxiv. 22, "At the year's end;"    is then used with reference to in1 Sam. i. 20, "When the time was   struction or teaching in regard to
come about" (Marg., in revolution of conduct, and is thus applied to all
days); 2 Chron. xxiv. 23, "At the end  that God has communicated to guide
of the year" (Marg., in the revolution  mankind. It does not here, nor does




PSALM XIX.                            171
it commonly, refer exclusively to the  the wants of man; it is an unerring
commands of God, but it includes all  guide of conduct. There is nothing
that God has revealed to teach and  there which would lead men into
guide us. It refers here to revealed  error or sin; there is nothing essentruth as contradistinguished from the  tial for man to know which may not
truth made known by the works of cre-  be found there. ~ Converting the
ation. Comp. Notes on Ps. i. 2. There  soul. The particular illustration of
are six epithets used in these verses  the perfection of the law is seen in
(7-9) to describe the revealed truth of  the fact that it " converts the soul;"
God, all referring to the same truths,  that is, that it turns it from the ways
but with reference to some distinct  of sin to holiness. The glory of the
view of the truths themselves, or of  works of God-the heavens, the firtheir effect on the soul: to wit, law, tes.  mament, the sun, as described in the
timony, statutes, commandment, fear,  previous verses-is, that they convey
and judgments. Of the revealed truth  the knowledge of God around the
of God, thus characterized by distinct  world, and that the world is filled
epithets, a particular statement is  with light and life under the genial
first made in each case in regard to  warmth of the sun; the glory of the
the truth itself as viewed in that  law, or the revealed truth of God, is,
special aspect, and then the effects of  that it bears directly on the soul of
that revealed truth on the soul are  man, turning him from the error of
described corresponding with that   his ways, and leading him to pursue
truth as so viewed.  Thus, of the   a life of holiness. It is not said of
" law of the Lord " it is said (a) that  the "law" of God that it does this
it is perfect, (b) that it converts the  by its own power, nor can there be
soul;-of the " testimony of the Lord,"  any design here to exclude the doc(a) that it is sure, (b) that it makes  trine of the Divine agency on the
the simple wise;- of the "statutes of  soul; but the statement is, that when
the Lord," (a) that they are right, (b)  the "law " of God is applied to the
that they rejoice the heart;-of the  heart, or when the truth of God is
" commnandment of the Lord," (a) that  made to bear on that heart, the
it is pure, (b) that it enlightens the  legitimate effect is seen in turning
eyes;-of the "fear of the Lord," (a)  the sinner from the error of his ways.
that it is clean, (b) that it endures  This effect of truth is seen everyfor ever;-of the "judgmsents of the  where, where it is brought into conLord," (a) that they are true and   tact with the heart of man.   By
righteous, (b) that they are more to  placing this first, also, the psalmist
be desired than gold, and that they  may perhaps have intended to intiare sweeter than honey and the honey-  mate that this is the primary design
comb; that men are warned by them,  of the revelation which God has given
and that in keeping them there is   to mankind; that while great and
great reward. ~ Is perfect. On the  important effects are produced by the
meaning of the word here used, see  knowledge which goes forth from the
Notes on Job i. 1. The meaning is   works of God, converting power goes
that it lacks nothing in order to its  forth only from the "law" of God,
completeness; nothing in order that  or from revealed truth.  It, is obit might be what it should be. It is  servable that none of the effects here
complete as a revelation of Divine  (vers. 7-12) ascribed to the revealed
truth; it is complete as a rule of truth of God, under the various forms
conduct. ~ As explained above, this  in which it is contemplated, are asrefers not only to the law of God as  cribed to the knowledge which goes
the word is commonly employed now,  forth from the contemplation of his
but to the whole of Divine truth as  works, vers. 1-6. It is not scientific
revealed. It is absolutely true; it is  truth which converts men, but readapted with consummate wisdom to   vealed truth.  ~ The testimony of




172                         PSALM XIX.
perfect, 1 converting the soul: the  8 The statutes of the LORD
testimony of the LORD is sure,     are right, rejoicing the heart:
making wise the simple.            the commandment of the LORD is
1 restoring.           pure, enlightening the eyes.
the LORD.   The word here used-    and direction, and is applicable to
n.'iT, aidooth-means properly that  men as they are by nature, as unwhich is borne witness to, and is ap-  taught, or needing instruction, but
plied to revealed truth as that which  with the idea that their minds are
God bears witness to. In reference  susceptible to impressions, or are open
to the truth of what is stated he is to conviction. Those who are natuthe witness or the voucher; it is that  rally destitute of wisdom, it makes
which he declares to be true. Hence  wise. The statement is, that that
the term is applicable to all that is testimony, or revealed truth, makes
revealed as being that which he    them wise in the knowledge of God,
affirms to be true, and the word may  or imparts to them real instruction.
be applied to historical truths; or to  8. The statutes of the LORD. The
precepts or laws; or to statements  word here rendered statutes properly
respecting himself, respecting man,  means mandates,precepts-rules given
respecting the way of salvation, re-  to any one to guide him, Ps. ciii. 18;
specting the fallen world.  On all  cxi. 7. It refers to the laws of God
these subjects he has borne witness in  considered as appointed, or as the rehis word, pledging his veracity as to  sult of Divine authority. The verb
the correctness of the statements  from which this word is derived
which are thus made.   The word,   (Hiphil) means to set over, to give
therefore, refers to the whole of what  the oversight, to appoint. Hence the
is revealed in his word, considered as  idea of laws, or statutes, as the result
that to the truth of which he bears  of such an appointment, or such an
witness. The word is often used in  authority. ~f Are right. Are equal,
this sense: Ps. lxxxi. 5; cxix. 14, 31, just, proper. They are such as are
36, 88, 99, 111, 129, 144, 157; Jer.  founded in wisdom and equity; not
xliv. 23. It is often also applied to  such as are the mere result of arbithe two tables of the law laid up in  trary appointment. The idea is that
the ark, which is hence called "the  they are not merely appointed, or
ark of the testimony:" Ex. xvi. 34;  made binding by authority, but that
xxv. 16, 21, 22; xxvi. 33; xxx. 26,  they are in themselves equitable and
et scepe. ~ Is sure. Established, firm. just.  I Rejoicing the heart. Making
That "testimony," or that revealed  the heart glad by the fact that they
truth, is not unsettled, vacillating,  are equitable and just,-and glad as
uncertain.  It is so certain that it  the result of obedience. It is always
may be relied on; so well established,  a source of true happiness when we
that it cannot be shaken. ~I Making  can feel that we are under just and
wvise the simple. The word rendered  equal laws;-laws in themselves right,
simple —'n r, pethi-means simplicity,  and laws administered in righteousness and truth. ~ The commandfolly, Prov. i. 22; and then, simple in     t.  A     n appellation of
the sense of being open to persuasion, ent of the LRD.  An appelationof
the law of God from the idea of seteasily seduced: Prov. vii. 7; xxii. 3;
xxvii. 12; Ps.cxvi. 6. Then it means  ting up, appointing,  constituting;
credulous, Prov. xiv. 15; and inex-  hence, of charging, or commanding.
rperenced,  oPsv. xix. 7. Gesenius, Le.  The idea here is not so much that the
perieneed, Ps. xix. 7. Gesenius, 2Sex.
The mealninlg here is evidently in-  thing is right in itself as that it is
eTperienced  in the  sense of bein  apointed or ordered by God; that
ignorant or untaught. It refers to  it is what he requires. The term is
those who ineed spiritual guidance  one that is often applied to the laws




PSALM    XIX.                         173
9 The   fear  of the LORD is      judgments of the LORD are true
clean, enduring    for ever: the    and righteous altogether,
1 truth.
of God, Deut. vi. 1; vii. 11; Lev. iv.  eternity. Not temporary; not de.
13; Gen. xxvi. 5; Ex. xv. 26; xvi. caying; not destined to pass away.
28; Ps. lxxviii. 7; lxxxix. 31; cxix.  It stands firm now, and it will stand
6, 10, 19, 21, 32, 35, 47, 48, 60, 66,  firm for ever. That is, the law of
73, 86, 96, 98, 115, 127, 131, 143,  God, considered as adapted to make
151, 166, 172, 176. ~ Is pure. Free  the heart holy and pure, is eternal.
from all stain; from all imperfection;  What it is now it will always be.
from any corrupt tendency. ~ En-    What its teaching is now it will conlightening the eyes. That is, giving  tinue to be for ever. ~ The judgus light and knowledge. The eyes    ments of the LORD. The word here
are mentioned, as it is by them that  rendered judgments refers also to the
we see where to go. The reference   revealed truth of God, with the idea
here is undoubtedly to the mind or  that that has been judged or detersoul as being enlightened by the truth  mined by him to be right and to be
of God. We are made by these cor-   best. It is the result of the Divine
mandments to see what is right and  adjudication as to what is true, and
proper; to understand what we should  what is best for man. The word is
do.                                 often used in this sense. Comp. Exod.
9. The fear of the LORD. The      xxi. 1; Lev. xviii. 5; xxvi. 43; comp.
word rendered fear in this place-   Ps. ix. 7, 16; x. 5.   ~ Are true.
wni'., yireah-means properly fear,  Marg., truth. So the Hebrew. That
terror, Jonah i. 10; then, reverence,  is, they accord entirely with the
or holy fear, Ps. ii. 11; v. 7; and  truth, or are a correct representation
hence, reverence towards God, piety,  of the reality of things. They are
religion,-in which sense it is often  not arbitrary, but are in accordance
used. Comp. Prov. i. 7; Job xxviii.  with what is right. This supposes
28; Isa. xi. 2. Hence, by metonymy,  that there is such a thing as truth in
it means the precepts of piety or   itself, and the Divine law conforms
religion. It is used evidently in this  to that;-not that God determines a
sense here, as referring to revela-  thing by mere will, and that it is,
tion, or to revealed truth, in the  therefore, right. God is infinitely
sense that it promotes proper rever-  perfect, and what he does will be
ence for God, or secures a proper re-  always right, for that is in accordgard for his name and worship. o~ Is  ance with his nature; but still his
clean. The word here used-   -iu, judgments are right, not because he
tdhor- means properly clear, pure,  makes that to be right which is deterin a physical sense, as opposed to  mined by his will, but because his
filthy, soiled; then, in a ceremonialwill is alwaysinaccordancewithwhat
sense, as opposed to that which is is right.   Andrighteous altogether.
profane or common (Lev. xiii. 17),  That is, they are, without exception,
and then, in a moral sense, as a clean  just; or, they are altogether or wholly
heart, etc., Ps. xii. 6; li. 10. It is  righteous. There is no one of them
also applied to pure gold, Ex. xxv. which is not just and proper. All that
11. The sense hlere is, that there is God determines, whether in giving or
nohin     n   th                    in executing his laws,-all it that tends to corethe morals, or defile the soul. Every-  quirements, and all in the admiistrathing connected with it is of a pure tionofhisgovernment,-isalwaysand
or holy tendency, adapted to cleanse  wholly righteous. It is precisely what
the soul and to mako it holy. I Ei-  it should be in the case, and is, there.
during for ever.   Standing to all fore, worthy of universal confidence.




174                         PSALM    XIX.
10 More to be desired are they      11 Moreover by them      is thy
than gold, yea, than much fine      servant warned: and in keeping
gold; sweeter also than honey       of them there is great reward.
and I the honeycomb.                      1 the dropping of honeycombs.
10. More to be desired are they  it is loved; it is pleasant; it is agreethan gold. That is, his law; or, asin  able; it is not regarded merely as
the preceding verse, his judgments.  necessary, and admitted to the soul
They are more valuable than gold;   because it is needful, as medicine is,
they are of such a nature that the  but it is received into the soul because
soul should more desire to be in    it is delighted in, or is more agreeable
possession of them  than to be in   and pleasant than the most luscious
possession of gold, and should value  article of food is to the taste. To this,
them  more. The psalmist here and   also, the heart of every one who " has
in the following   verses describes  tasted the good word of God" will
his estimate of the worth of revealed  respond.  I And the honeycomb.
truth as he perceived it.  In the   Marg., dropping of honeycombs. So
previous verses he had shown its value  the Hebrew. The allusion is to honey
in the abstract; he here speaks of  that drops from   the combs, and
his own feelings in regard to it, and  therefore the most pure honey. That
shows that he esteems it more than  which is pressed from   the combs
he did the objects most prized and  will have almost inevitably a mixture
valued among men.     ~ Yea, than   of bee-bread and of the combs themmuch fine gold. The word here used  selves. That which naturally flows
-  D, poz - means properly that    from the comb will be pure.
which is purified or pure, and thus   11. Moreover by them is thy servant
becomes an epithet of gold, particu-  warned. The word here used —rI,
larly of gold that is purified. It is  zahar-means, properly, to be bright,
rendered fine gold here, as in Ps. cxix.  to shine; then, to cause to shine, to
127; Prov. viii. 19; Cant. v. 11, 15;  make light; and then, to admonish,
Isa. xiii. 12; Lam. iv. 2; and pure  to instruct, to warn. The essential
gold in Ps. xxi. 3. The word does   idea here is, to throw  light on a
not occur elsewhere.   Gold is an   subject, so as to show  it clearly;
article of principal value among men;  that is, to make the duty plain, and
and the object here is to show that to  the consequences plain. Comp. Lev.
a pious mind the revealed truth of  xv. 31; Ezek. iii. 18; xxxiii. 7. The
God is esteemed to be the most valu-  word is rendered admonished in Eccl.
able of all things-a treasure above  iv. 13; xii. 12; warn, and warned, in
all which men can accumulate, and   Ps. xix. 11; 2 Kings vi. 10; 2 Chron.
all which men can prize. Every truly  xix. 10; Ezek. iii. 17-21; xxxiii. 3-9;
pious heart will respond to the senti- teach, in Exod. xviii. 20; and shine,
ment expressed here. 1 Sweeter also  in Dan. xii. 3. It does not elsewhere
than honey. Honey, the sweetest of  occur. ~ And in keeping of them
all substances, and regarded as an  there is great reward. Either as the
article of luxury, or as most grateful  result of keeping them, or in the act
to the taste. It entered largely into  of keeping them. In the former
the food of the inhabitants of Pales-  sense it would mean that a careful
tine, as it does now in Switzerland  observance of the laws of God will
and in some parts of Africa. The idea  be followed by rewards hereafter; in
is that the truth of God, as revealed,  the other sense, that the act of keepis more grateful to the heart, or affords  ing them  will be attended with so
more pleasure to the soul, than that  much peace and happiness as to conwhich is esteemedasthe highestluxury  stitute of itself an ample reward. In
to the palate. The meaning is, that  both these senses is the assertion




PSALM XIX.                            175
12 Who can      understand his    secret fults.
errors? cleanse thou me from
here made a correct one. Both will  can number up the sins of a life?
be found to be true. It is not easy to  Who can make an estimate of the numdetermine which is the true sense.  her of impure and unholy thoughts
Perhaps the language implies both.  which, in the course of many years,
The phrase " thy servant " refers to  have flitted through, or found a lodgthe author of the psalm, and shows  ment in the mind? Who can numthat in this part of the psalm, in  ber up the words which have been
speaking of the "sweetness" of the  spoken and should not have been
law of God, and of its value as per-  spoken? Who can recall the forgotten
ceived by the soul, and of the effect  sins and follies of a life-the sins of
of keeping that law, he is referring  childhood, of youth, of riper years?.
to his own experience.              There is but one Being in the uni12. Who can understand his errors?  verse that can do this. To him all
The word rendered errors is derived  this is known. Nothing has escaped
from a verb which means to wander,  his observation; nothing has faded
to go astray; then, to do wrong, to  from his memory. Nothing can pretransgress.  It refers here to wan-  vent his making a full disclosure of
derings, or departures from the law  this if he shall choose to do so. It is
of God, and the question seems to   in his power at any moment to over.
lave been asked in view of the purity,  whelm the soul with the recollection
the strictness, and the extent of the  of all this guilt; it is in his power to
law of God. In view of a law so pure,  cover us with confusion and shame at
so holy, so strict in its demands, and  the revelation of the judgment-day.
so extended in its requirements,-as-  Our only hope-our only securityserting jurisdiction over the thoughts,  that he will not. do this, is in his
the words, and the whole life, —who  mercy; and that he may not do it,
can recall the number of times that  we should without delay seek his
he has departed from such a law?   mercy, and pray that our sins may be
A sentiment somewhat similar is found  so blotted out that they shall not be
in Ps. cxix. 96, " I have seen an end  disclosed to us and to assembled worlds
of all perfection; thy commandment  when we appear before him.      ~
is exceeding broad."  The language   Cleanse thou me from secret faults.
is such as every man who has any    The word here rendered secret means
just sense of the nature and the re-  that which is hidden, covered, conquirements of the law, and a just   cealed.  The reference is to those
view of his own life, must use in   errors and faults which had been
reference to himself. The reason why  hidden from the eye of him who had
any man is elated with a conviction  committed them, as well as from the
of his own goodness is that he has no  eye of the world. The sense is, that
just sense of the requirements of the  the law of God is so spiritual, and so
law of God; and the more any one    pure, and so extended in its claims,
studies that law, the more will he be  that the author of the psalm felt that
convinced of the extent of his own  it must embrace many things which
depravity. Hence the importance of  had been hidden even from his own
preaching the law, that sinners may  view,-errors and faults lying deep in
be brought to conviction of sin;    the soul, and which had never been
hence the importance of presenting  developed or expressed. From these,
it constantly before the mind of even  as well as from those sins which had
the believer, that he may be kept   been manifest to himself and to the
from pride, and may walk humbly     world, he prayed that he might be
before God. And who is there that   cleansed. These are the things that
can understand his own errors? Who  pollute the soul; from these the soul




176                          PSALM   XIX.
13 Keep back thy servant also     I shall be innocent from    1 the
from   presumptuous     sins;  let  great transgression.
them  not have dominion s over         14 Let the words of my mouth,
me: then shall I be upright, and       a Rom. vi. 12-14.   1 Or, Lmuch.
must be cleansed, or it can never find  that kind of triumph or mastery over
permanent peace. A man who does     the mind, making a slave of him who
not desire to be cleansed from  all  yields to it. The pious man alone is
these "secret faults" cannot be a   a true freeman. He is emancipated
child of God; he who is a child of  from the dominion of sin, and walks
God will pray without ceasing that  in true liberty: see John viii. 32,36;
from these pollutions of the soul he  Gal. v. 1. ~[ Then shall I be upright.
may be made pure.                   Heb., I shall be perfect.  On the
13. Keep back thy servant also.   meaning of the word here used, see
Restrain thy servant; or, do not    Notes on ver. 7. It means here that
suffer him to commit those sins. ~  he would be truly a servant of God;
From presumptuous sins. The word    or, that he would have this evidence
here used is manifestly designed to  that he was a friend of God, that he
stand in some respects in contrast  was kept from   the indulgence of
with the secret faults mentioned in  secret faults, and from  open transthe previous verse. The word —7-,   gressions-that is, his piety would
zaid-means properly that which is   have completeness of parts; or, it
boiling, swelling, inflated; thenproud,  would be shown to be true and
arrogant; with the accessory notion  genuine. It cannot be demonstrated
of shameless wickedness or impiety.  from the use of the word that he
Gesenius, Lex. The word is rendered  supposed that he would be absolutely
proud in Ps. lxxxvi. 14; cxix. 21, 51,  perfect or free from  all sin.  See
69, 78, 85, 122; Prov. xxi. 24; Isa.  Notes on Job i. 1. ~ And I shall be
xiii. 11; Jer. xliii. 2; Mal. iii. 15;  innocent. This does not mean that
iv. 1. It does not occur elsewhere.  he would be absolutely innocent, or
The prevailing thought is that of   free from all sin; but it means here,
pride, and the reference is particularly  as it is explained in the following
to sins which proceed from    self-  phrase, that he would be innocent of
confidence; from  reliance on one's the great transgression, or would be
own strength.   The word does not   free from  that. ~ From  the great
mean open sins, or flagrant sins, so  transgression. Marg., as in Hebrew,
much as those which spring from     much. It does not refer to any one
self-reliance or pride. The prayer is  specific offence, but it means that he
substantially that he might have a  would be free from the transgression
proper distrust of himself, and might  which would exist if he were not
not be left by an improper reliance on  cleansed from secret faults, and if he
his own power to the commission of were not kept back from presumpsin. This also is said in view of the  tuous sins. He would be saved from
extent and spirituality of the law of  the great guilt which would ensue if
God-expressing the earnest desire   he should give unchecked indulgence
of the author of the psalm that he  to secret faults, and if he should be
might not be left to violate a law so  allowed to commit the open sins
pure and holy. T Let them not have  which were the result of pride and
dominion over me.   Let them   not  over-weening self-confidence.
reign over me; that is, let them not  14. Let the words of my mouth.
get the mastery or the ascendancy over  The words that I speak; all the
me. Let me not become the slave of  words that I speak.  And the medisin; so subject to it that it shall  tation of my heart. The thoughts of
domineer over me. Sin often secures  my heart. A Be acceptable in thy




PSALM    XX.                          177
and the meditation of my heart,     O LORD, my 1 strength and my
be   acceptable  in    thy  sight,  redeemer.
1 rock.
sight. Be such as thou wilt approve;  appropriately closes with a contemplaor, be such as will be pleasing to  tion of God in redemption,; or brings
thee; such as will give thee delight  before us the great thought that it is
or satisfaction; such as will be agree-  not by the knowledge of God as we
able to thee. Comp. Prov. xiv. 35;  can gain it from his works of creation
Isa. lvi. 7; Ix. 7; Jer. vi. 20; Exod.  that we are to be saved, but that the
xxviii. 38; Lev. xxii. 20, 21; xix. 5. most endearing character in which he
This supposes (a) that God~has such  can be manifested to us is in the work
control over our thoughts and words,  of redemption, and that wherever we
that he can cause us to order them  begin in our contemplation of God, it
aright; (b) that it is proper to pray  becomes us to end in the contemplato him to exert such an influence on  tion of his character as our Redeemer:
our minds that our words and thoughts
may be right and pure; (c) that it is          PSALM XX.
one of the sincere desires and wishes
of true piety that the thoughts and   This psal prports to be A Psalm of
David," nor is there any reason to doubt
wordsmay be acceptable or pleasing  that he wrote it. Of the precise occasion
to God. The great purpose of the    on which it was composed nothing can
truly pious is, not, to please them-  be known with certainty, for there is no
selves, or to please their fellow-men,  historical statement on the point, and
(comp. Gal. i. 10), but to please God.  there is nothing in the psalm to indicate
The great object is to secure accept- it. It would seem, however, from the
ance with him; to have such thoughts,  psalm, that it was composed on some
and to utter such words, that He can  occasion when the king was about going
a1  d1r ton u tter su h wordst thatHecn  to war, and that it was designed to be
look    upon them  wisth approbation,  t   tused by the people of the nation, and by
T 0 LORD any strength. Marg., as ill the king and his hosts mustered for war,
Hebrew, rock. Comp. Notes on Ps.    as expressing mutually their wishes in
xviii. 2.  [ And my redeemer. On    regard to the result, and their confidence
the word here used, see Notes on Job  in each other and in God. Or if it was
xix. 25; comp. Isa. xli. 14; xliii. 14;  not designed to be zased by the people
xliv. 6, 24; xlvii. 4; lxiii. 16. The  actually, it was intended to be a poetic
two things which the psalmist here  expesson of the eal feelings of the
-king and the people in regard to the
refers to in regard to God, as the  e   rig and the people in regald to the
appelatin dr to, a     enterprise in which he was embarked.
appellations dear to his heart, are (a)  According to this idea, and as seems to
that God is his Rockc, or strength;  me to be manifest on the face of the
that is, that he was his defence and  psalm, it is composed of alternate parts
refuge; and (6) that he had rescued  as if to be used by the people, and by the
or redeemed him from sin; or that   king and his followers, in alternate
he looked to him as alone able to re-responses, closing with a chorus to be
deem him from sin and death. It is  used by all. If it was intended to be
n oX t*. eea  to i r   employed in public service, it was doubtnot necessary to inquire here hoow far  less to be sung by alternate choirs, reprethe psalmist was acquainted with the  sentin the people and the king.
plan of salvation as it would be ulti-  The whole may be divided into three
mately disclosed through the great  strophes or parts:Redeemer of mankind; it is sufficient  I. The first strophe, vers. 1-5.
to know that he had an idea of re-    (a) THE PEOPLE, vers. 1-5. They
demption, and that he looked to God       pray that the Lord would defend
as his Redeemer, and believed that he     the king in the day of trouble;
culd resce m  sin. Te          that the name of the God of
c6uld rescue him   from  sin. ^The        Jacob would defend him; that
psalm, therefore, which begins with a      he would send him help from
contemplation of God in his oorks,        the sanctuary, and strengthen
I2




178                           PSALM   XX.
PSALM     XX.              of trouble; the name of the God
To the chief Musician. A Psalm of David.  of Jacob 1 defend thee.
THE LORD hear thee in the day                set thee on anz igh place.
him out of Zion; that he would  pressing the hope that he would be
remember his offerings and accept  delivered from trouble, and would be
his burnt sacrifice; that he would  successful in what he had undertaken,
grant him according to his own  in the prosecution of a war apparently
heart, and fulfil all his counsel.  of defence. The word "trouble " here
(b) THE KING, ver. 5, part first. He  used would seem to imply that he was
sas, as expressive of the felingused would seem to imply that he was
says, as expressive of the feeling
with which the expedition was  beset with difficulties and dangers;
undertaken, "We will rejoice in  perhaps, that he was surrounded by
thy salvation, and in the name  foes. It seems that he was going
of our God we will set up our  forth to war to deliver his country
banners."                     from trouble, having offered sacrifices
II. The second strophe, ver. 5 (latter  and prayers (ver. 3) for the purpose
part), and ver. 6.                   of securing the Divine favour on the
(a) THE PEOPLE, ver. 5, latter clause;  expedition. The point or the moment
expressing a desire for his success  of the psalm is  hen those sacrifices
and thriumph, Th   Lord fulfl  had been offered, and when he was
all thy petitions."
(b) THE KING, ver. 6; expressing con-  about to embark on his enterprise.
fidence of success from the ob-  At that moment the people lift up
served zeal and co-operation of  the voice of sympathy and of encouthe people:-" Now know I that  ragement, and pray that those sacrithe Lord saveth his anointed;  fices might be accepted, and that he
he will hear him from his holy  might find the deliverance which he
heaven with the saving strengt  had desired.  f The name of the God
of his right hand."           of Jacob. The word name is often
III. GENERAL CHORUS OF ALL, vers.  put in the Scriptures for the person
7-9. This is the language of exultation  himself; and hence this is equivalent
and triumph in God; of joyful trust in
him. "Some," is the language of thisto saying, "May the God of Jacob
chorus, "trust in chariots and some in  defend thee."  See Ps. v. 11; ix. 10;
horses, but we will remember the name  xliv. 5; liv. 1; Exod. xxiii. 21. Jacob
of the Lord our God," ver. 7. Then they  was the one of the patriarchs from
see their enemies fallen and subdued,  whom, after his other name, the
while their armies stand upright and  Hebrew people derived their name
firm, ver. 8. Then they call, in joyful  Israel, and the word seems here to be
exultation and triumph, on God as the  u    i   r          t  t 
great King over all, and supplicate hisused wth   feren   to the people
mercy and favour, ver. 9.            rather than to the ancestor. Comp.
This is, therefore, a patriotic and loyal  Isa. xliv. 2. The God of Jacob, or the
psalm, full of confidence in the king as  God of Israel, would be synonymous
he starts on his expedition, full of desire  terms, and either would denote that
for his success, and full of confidence in  he was the Protector of the nation.
God; expressing union of heart between  As such he is invoked here; and the
the sovereign and the people, and the  payer is that the Great Protectorof
union of all their hearts in the great  he Hebrewpeople would now defend
God.                                 the Hebrew people would nwhi   defend
On the meaning of the phrase in the  te king in the dangers which beset
title, " To the chief Musician," see Notes  him, and in the enterprise which he
on the title to Ps. iv.              had undertaken.    ~f Defend thee.
Marg., as in Hebrew, set thee on a
1. The LORD hear thee in the day of  high place. The word means the same
trouble. According to the view ex-   as defend him, for the idea is that of
pressed in the introduction to the   being set on a high place, a tower, a
psalm, this is the language of the   mountain, a lofty rock, where his enepeople praying for their king, or ex.  mies could not reach or assail him.




PSALM XX.                             179
2 Send 1 thee help from     the     3 Remember all thy offerings,
sanctuary, 2 and strengthen thee    and 3 accept thy burnt sacrifice.
out of Zion.                         Selah.
1 thy help.   2 support.             3 turn to ashes, or, maekefat.
2. Send thee help. Marg., thy help. gift;-lxxii. 10, rendered presents;So the Hebrew. The idea is, such help  and cxli. 2, rendered sacrifice. The
as he needed; such as would make    use of the word in this place proves
him  safe. S~ From   the sanctuary.  that such offerings had been made to
From the tabernacle, or the holy place  God by him who was about to go
where God was worshipped, and where  forth to the war; and the prayer of
he was supposed to reside, Ex. xxviii. the people here is that God would
43; xxix. 30; xxxv. 19; xxxix. 1.   remember all those offerings; that
This was his seat; his throne; where  is, that lie would grant the blesshe abode among the people. Here,    ing which he who had offered them
too, it would seem that he had been  had sought to obtain.  ~T And acworshipped, and his aid implored, in  cept. Marg., turn to ashes, or make
view of this expedition; here the fat. The Hebrew      word —.'T?, daroyal psalmist had sought to secure the  shain-means properly to make fat,
Divine favour by the presentation of  or marrowy, Prov. xv. 30; to proappropriate sacrifices and offerings  nounce or regard as fat; to be fat
(ver. 3). The prayer here is, that  or satiated, or abundantly satisfied,
God would accept those offerings, and  Prov. -xiii. 4.  It conveys also the
hear those supplications, and would  notion of reducing to ashes; perhaps
now send the desired help from the  from the fact that the victim which
sanctuary where he resided; that is,  had been fattened for sacrifice was
that he would grant his protection  reduced to ashes; or, as Gesenius supand aid.'f And  strengthen thee.  poses (Lex, see It)), because " ashes
Marg., as in Hebrew, support thee.  were used bythe ancients forfattenin,
The idea is, that he would grant his.e.,manuring the soil."  The prayer
upholding hand in the day of peril.  here seems to be that God would
IF Out of Zion. The place where     "pronounce the burnt-offering fat;"
God was worshipped; the place where  that is, that he would regard it fathe tabernacle was reared. See Notes  vourably, or would accept it. This
on Ps. ii. 6.                       proves, also, that a sacrifice had been
3. Remember all thy offerings. On  made with a view to propitiate the
the meaning of the word here used,  Divine favour in regard to the expesee Notes on Isa. i. 13, where it is  ditio  which had been undertaken;
rendered oblations. The word occurs  that is, a solemn act of devotion,
often in the Scriptures, and is some-  according to the manner of worship
times rendered offering, and some-  which then obtained, had been pertimes oblation. The word means an   formed with a view to secure the
offering of any kind or anything that  Divine favour and protection. The
is presented to God, except a bloody  example is one which suggests the
sacrifice,-anything offered as an ex-propriety of always entering upon
pression of thankfulness, or with a  any enterprise by solemnn acts of worview to obtain his favour.   It isship, or by supplicating the Divine
distinguished from bloody sacrifices,  blessing; that is, by acknowledging
which are expressed by the word in  our dependence on God, and asking
the following clause. The word here  his guidance and his protecting care.
employed occurs in the Psalms only      Thy bur   sacrfice.  The word
in the following places: xx. 3; xl. 6;  here used denotes bloody offerings;
xcvi. 8; where it is rendered offer-  see Notes on Isa. i. 11. These offering and offerings;-xlv. 12, rendered  ings were designed especially for the




180                          PSALM   XX.
4 Grantthee accordingto thine       6 Now know I that the LORD
heart, and fulfil all thy counsel.  saveth his anointed: he will hear
5 We will rejoice in thy salva-   him from 1 his holy heaven 2 with
tion, and in the name of our God    the saving strength of his right
we will set up      our banners:    hand.
the LORD fulfil all thy petitions.
1 heaven of his holiness.        by the strength of the salvation of.
expiation of sin, and for thus securing  derived from his anticipated aid. ~t
the Divine favour.   They were an    We will set up our banners. We will
acknowledgment of guilt, and they   erect our standards; or, as we should
were offered with a view to secure  say, we will unfurl our flag. All
the pardon of sin, and, in connexion  people, when they go to war, have
with that, the favour of God.   In  standards or banners, whether flags
similar circumstances we approach   or some other ensigns, around which
God, not by an offering which we    they rally; which they follow; under
make, whether bloody or bloodless,  which they fight; and which they
but through the one great sacrifice  feel bound to defend. Each nation
made by the Redeemer on the cross   has its own standard; but it is diffifor the sins of the world.          cult to determine what precisely was
4. Grant thee according to thine  the form of the standards used among
own heart. According to thy wishes;  the ancient Hebrews. Military standaccording to the desires of thy heart.  ards, however, were early used (comp.'r And fulil all thy counsel.  All  Numb. i. 52; ii. 2, 3, 10, 18, 25; x.
that thou hast designed or under-   14, 25), and indeed were necessary
taken in the matter; that is, may he  whenever armies were mustered for
enable thee to execute thy purpose.  war. For the forms of ancient stand5. We will rejoice in thy salvation.  ards, see the article in Kitto's CycloAccording to the idea of the psalm  pedia of Bib. Lit., art. Standards.
suggested in the introduction, this  ~ The LORD fulfil all thy petitions.
is a response of the king and those  The prayers offered in connexion with
associated with him in going forth to  the sacrifice referred to in ver. 3
battle. It expresses the joy which  (comp. ver. 4).  This, according to
they would have in the expected de-  the view suggested in the introducliverance from danger, and their con-  tion, is the response of the people,
viction that through his strength   expressing their desire that the king
they would be able to obtain it. The  might be successful in what he had
word salvation here means deliver-  undertaken, and that the prayers
ance; to wit, from the anticipated  which had been offered for success
danger. The phrase implies that God  might be answered.
would interpose to save them; it ex-  6. Now know I that the LORD
presses alike their confidence in that,  saveth his anointed. Saveth, or will
and the fact that such a deliverance  save, the king, who had been anointed,
would fill their hearts with joy and  or consecrated by anointing to that
rejoicing. ~T And in the name of ou  office.  Comp. Notes on Ps. ii. 2.
God. This indicates a sense of de-  This, according to the view given in
pendence on God, and also that the  the introduction, is the response of
enterprise undertaken was in order to  the king. It expresses his confident
promote his honour and glory.   It  assurance of success from the interest
was not in their own strength, nor  which the people had expressed in the
was it to promote the purposes of   enterprise, as referred to in the preconquest and the ends of ambition;  vious verses, and from the earnestness
it was that God might be honoured,  of their prayers in his behalf and in
and it was with confidence of success  behalf of the enterprise. They had




PSALM   XX.                          181
7 Some trust in chariots, and      8 They are brought down and
some in horses: but we will re-    fallen; but we are risen, and
member the name of the LORD        stand upright.
our God.
manifested such zeal in the cause, and  or the vehicle for carrying armed men
they had offered so earnest petitions,  into battle. These furnished great
that he could not doubt that God   advantages in war, by the speed with
would smile favourably on the under-  which they could be driven against
taking, and would   grant success.  an enemy, and by the facilities in
~T He will hear him from his holy  fighting from them. They were usuheaven. Marg., from the heaven of ally very simple. They consisted of
his holiness. So the Hebrew. Comp.  "a light pole suspended between and
1 Chron. xxi. 26; 2 Chron. vii. 14;  on the withers of a pair of horses, the
Neh. ix. 27, 28; Ps. xiv. 2; cii.  after end resting on a light axletree,
19.  Heaven is represented as the  with two low wheels. Upon the axle
dwelling-place of God, and it is there  stood a light frame, open behind, and
that he hears and answers our prayers.  floored for the warrior and his chario.
The meaning of the word hear in this  teer, who both stood within. On the
passage is, that he willfavourablyhear,  sides of the frame hung the war-bow,
or regard; that is, that he will answer  in its case; a large quiver with arthe petition, or grant the request. rows and darts had commonly a parti~f With the saving strength. That is,  cular sheath. In Persia, the chariots,
he will interpose with that saving  elevated upon wheels of considerable
strength. Literally, "with thestrengths  diameter, had four horses abreast; and
of salvation."  The answer.to the  in early ages, there were occasionally
prayer will be manifest in the strength  hooks or scythes attached to the
or power put forth by him to save.  axles."-Kitto, Cyclo. In early ages
T Of his right hand. The right hand  these constituted a main reliance in
is the instrument by which mainly we  determining the result of a battle.
execute our purposes; and by con-  ~i And some in horses.   Some in
stant use it becomes in fact more fully  cavalry, commonly a very material redeveloped, and is stronger than the  liance in war. The use of horses in
left hand. Hence it is used to denote  war was early known in the world,
strength. See Ex. xv. 6; Judges v.  for we find mention of them in the
26; Notes on Ps. xvii. 7; xviii. 35.  earliest periods of history. ~ But
7. Some trust in chariots. This (see  we will remember the name of the
introd. to the psalm) seems to be a  LORD our God. That is, we will regeneral chorus of the king and the  member God-the name, as before
people, expressing the fullest confi- remarked, often being used to denote
dence in God, and showing the true  the person. The meaning is, We will
ground of their reliance. The general  not forget that our reliance is not on
meaning is, that their entire trust was  armies, but on God, the living God.
in God. This is put in strong contrast  Whatever instrumentality we may
with others, who relied, some on their  employ, we will remember always that
chariots, and some on their horses,  our hope is in God, and that he only
while they relied alone on God. They  can give success to our arms.
who trusted in horses and in chariots  8. They are brought down and falwould be overcome; they who trusted  len. That is, those who trust in
in God alone would triumph.  The   chariots and horses. The reference
word rendered chariots-3:, rai- here is undoubtedly to the enemies
chaib-meansproperlyriding,andthen  against whom the king was about to
a vehicle for riding, a wagon, a cha-  wage war, and the language here is
riot. Here it refers to the war-chariot, indicative of his certain conviction




182                          PSALM XXI.
9 Save, LORD: let the King        hear us when we call.
that they would be vanquished. So   in the close there is an earnest prayer
certain was he now of this that he  to him from all the people that he
could speak of it as if it were already  would thus hear. The desire of the
done. "They are brought down." He   blessing goes forth in the form of
sees them  in anticipation prostrate  prayer, for God only can grant the
and subdued; he goes forth to war   objects of our desire.  The whole
with the certainty on his mind that  psalm, therefore, is an expression of a
this would occur. The word rendered  strong confidence in God; of a sense
brought down —)l, chdra-means        of the most complete dependence on
to bend, to bow (as the knees); and  him; and of that assurance of success
then it refers to one who bows down  which often comes into the soul, in an
before an enemy, that is, one who is  important and difficult undertaking,
subdued, Isa. x.4; lxv.12; Ps.lxxii.  when we have committed the whole
9; lxxviii. 31. ~ But we are risen,  cause to God. The psalm, too, is a
and stand upright. That is, he sees  model for us to imitate when we
this in anticipation. He is certain  embark in any great and arduous
of success and triumph. Depressed   enterprise. The desire for success
though we may now be, yet we are    should be accompanied with earnest
certain of victory.                 prayer and supplication on our part;
9. Save, LORD. "Jehovah, save."   and when our friends express the
This is still an earnest prayer. Con-  desire that we may be successful,
fident as they are of success and   there should have been on our part
triumph, yet they do not forget their  such acts of devotion-such manifest
dependence on God; they do not for-  reliance on God-such religious trust
get that victory must come from his  -that-they can simply pray for our
hand. There was, indeed, exultation,  success to be in accordance with our
but it was exultation in the belief that  own prayer. Never should we look
God would grant success-an exqlta-  for success unless our undertaking
tion connected with, and springing  has been preceded by prayer; and
from prayer. Prayer is not inconsis-  when our best preparations have been
tent with the most confident antici-  made, our hope of success is not pripation of success in any undertaking;  marily and mainly in them, but only
and confidence of success can only  in God.
spring from prayer. ~ Let the King.
That is, let God, spoken of here as the        PSALM   XXI.
Great King. The connexion ahd the     This psalm likewise purports to be "A
parallelism  demand this interpreta-  Psalm of David," and there is no cause
tion, for to God only is this prayer  to doubt the correctness of the superaddressed. He is here invoked as thescription which  ascribes it to him.
supreme monarch. A     king going   There is, however, no certain intimation
forth to war implores the protection  at what time of his life, or on what
of a greater king than himself-the  occasion, it was composed, and it is imof a       greater king than himself-ther  possible to determine these points.
King of all nations; and who, there-  The most probable supposition in refore, had the disposal of the whole  gard to its composition seems to me to be,
result of the conflict in which he was  that it is a song of thanksgiving for the
about to engage. ~ Heear us when we  victory secured in answer to the prayer
call. As we now call on him; as we  of himself and the people in the previous
shall call on him in the day of battle.  psalm. Nothing can be argued, indeed,
Thus the close of the psalm corre-  on this point, from the mere fact that it
Thus the close of the psalm corre-        ^      connexion with the prestands in close connexion with the presponds with the beginning. In the   vious psalm; but there are, it seems to
beginning (vers. 1-4) there is an   me, internal marks that this was its
earnest desire that God would hear  design, and that it is the expression of a
the suppliant in the day of trouble;  heart overflowing with gratitude, and,




PSALM XXI.                           183
PSALM     XXI.             heart's desire, and hast not withTo the chief Musician. A Psalm of David.  holden the request of his lips.
THE     king  shall joy in    thy   Selah.
strength, 0   LORD; and     in     3 For thou preventest him with
thy salvation how    greatly shall  the blessings of goodness: thou
he rejoice!                         settest a crown of pure gold on
2 Thou hast given      him  his   his head.
therefore, recalling not merely the imme-  God for his favour to their king. It
diate blessings of a recent victory, but  seems better, however, to regard it as
also the other blessings with which God  the language of David himself. The
had crowned his life, vers. 3, 4.
Thus understood in regard to its  word "strength" here implies that
origin, the psalm may be regarded asall the success referred to was to
divided into the following parts:-  be traced to God.  It was not by
I. Thanksgiving for success, or for  the prowess of a human arm; it was
granting the object which had been so  not by the valour or skill of the king
earnestly sought, vers. 1-7.  In this  himself; it was by the power of God
thanksgiving the psalmist says that God  alone.  nd inthysalvation. In
had not only granted what had been  the salvation or deliverance from foes
asked (vers. 1-3), but that he had greatly 
exceeded this: —he had granted far more  which thou hast granted, and in all
than had been the literal request. He  that thou doest to save. The lanhad added blessings which had not been  guage would embrace all that God
specifically sought; he had made those  does to save his people.  T BHow
blessings permanent and eternal, vers. greatly shall he rejoice? Not only
4-7.
II. The generdoes he rejoice now, but he ever will
II. The general truth that allthe foes...'
of God would thus be overcome, and that  rejoice. It will be to him a constant
the cause of truth would be finally  Joy. Salvation, now to us a source of
triumphant, vers. 8-12. This was sug-  comfort, will always be such; and
gested by the victory which had been  when we once have evidence that
achieved. As God had granted that   God has interposed to save us, it is
victory,-as he had so easily subdued  accompanied with the confident antithe enemies of himself and of his people,  cipation that this will continue to be
-as he had gone so far beyond the ex-the source of our highest joy for
pectations and the hopes of those who
had gone forth to the conflict, the idea is  ever. 
naturally suggested that it would be  2 Thou hast given     has hearts
thus with all his foes, and that there  desire. See Notes on Ps. xx. 4. This
would be ultimately a complete victory  had been the prayer of the people
over them.                          that God would " grant him accordIII. The expression of an earnest  ing to his own heart, and fulfil all his
desire that God might be thus exalted,  counsel," and this desire had now
and might thus achieve a complete and  been granted.  All that had been
or te meang of the phrase, To.      wished; all that had been prayed for
For the meaning' of the phrase, "To
the chief Musician," in the title to the  b hmself or by the people, had been
psalm, see Notes on Ps. iv.         granted.   ~ And hast not withholden. Hast not denied or refused.
1. The kcing shall joy   in thy   ~ The request of his lips. The restrength.  King  David, who    had  quest, or the desire which his lips
achieved the victory which he had   had uttered. The meaning is, that
desired and prayed for, Ps. xx. This  his petitions had been fully granted.
is in the third person, but the refer-  ~ Selah. See Notes on Ps. iii. 2.
ence is doubtless to David himself,   3. For thou preventest him. Thou
and is to be understood as his own  goest before him; thou dost anticipate
language. If it be understood, how-  him. See Ps. xvii. 13, margin. Our
ever, as the language of the people,  word prevent is now most commonly
it is still an ascription of praise to  used in the sense of hinder, stop, or




184                         PSALM XXI.
4 He asked life of thee, and     days for ever and ever.
thou gavest it him, even length of
intercept.  This is not the original here it is used doubtless in reference
meaning of the English word; and   to the exposure of life in going into
the word is never used in this sense  battle, or in going forth to war. In
in the Bible.  The English word, this apprehended peril he prayed
when our translation was made, meant  that God would defend him.  He
to go before, to anticipate, and this  earnestly sought protection as he went
is the uniform meaning of it in our  forth to the perils of war. ~f And
English version, as it is the meaning  thou gavest it him. Thou didst hear
of the original. See Notes on Job  and answer his prayer. He was saved
iii. 12. Comp. Ps. lix. 10; lxxix. 8;  from danger. ~ Even length of days
lxxxviii. 13; xcv. 2; cxix. 147, 148; for ever and ever. Thou didst grant
Amos ix. 10; Notes on 1 Thess. iv. 15. him more than he asked. He sought
The meaning here is, that God had  life for himself; thou hast not only
anticipated him, or his desires. He  granted that, but hast granted to
had gone before him. He had de-    him the assurance that he should live
signed the blessing even before it was  in his posterity to all generations.
asked. ~r Withthe blessings of good-  The idea is, that there would be an
ness.  Blessings indicating goodness  indefinite continuation of his race.
on his part; blessings adapted to  His posterity would occupy his throne,
promote the "good" or the welfare  and there would be no end to his
of him on whom they were bestowed.  reign thus prolonged. Beyond all his
Perhaps the meaning here is, not   petitions and his hopes, God had
only that they were good, but they  given the assurance that his reign
seemed to be good; they were not   would be permanent and enduring.
"blessings in disguise," or blessings  We cannot suppose that he underas the result of previous calamity and  stood this as if it were a promise
trial, but blessings where there was  made to him personally, that he would
no trial-no shadow-no appearance   live and would occupy the throne for
of disappointment. ~ Thou settest a  ever; but the natural interpretation
crown of pure gold on his head. This is that which would refer it to his
does not refer to the time of his  posterity, and to the perpetuity of the
coronation, or the period when he  reign of his family or descendants.
was crowned a king, but it refers to  A similar promise occurs elsewhere:
the victory which he had achieved,  2 Sam. vii. 13, 16; comp. Notes on
and by which he had been made      Ps. xviii. 50. It is by no means an
truly a king. He was crowned with  uncommon thing that God gives us
triumph; he was shown to be a king;  more than we asked in our prayers.
the victory was like making him  a  The offering of prayer is not only the
king, or setting a crown of pure gold  means of securing the blessing which
upon his head. He was now a con-   we asked, but also often of securing
queror, and was indeed a king.     much more important blessings which
4. He asked life of thee. An ex-  we did not ask. If the expression
pression similar to this occurs in Ps.  were allowable it might be said that
lxi. 5, 6, "For thou, O God, hast  the prayer suggested to the Divine
heard my vows;... Thou wilt pro-  mind the conferring of all needed
long the king's life, and his years to  blessings, or it indicates such a state
many generations."  The expression  of mind on the part of him who prays
in both cases implies that there had  that God takes occasion to confer
been a prayer for life, as if life were  blessings which were not asked;-as
in danger.   The expression itself  a request made by a child to a parent
would be applicable to a time of sick-  for a specific favour is followed not
ness, or to danger of any kind, and  only by granting that favour, but by




PSALM XXI.                           185
5 His glory is great in thy most blessed for ever: thou hast
salvation: honour and majesty      2 made him exceeding glad,( with
hast thou laid upon him.           thy countenance.
6 For thou hast 1 made him                 ladded him with joy.
1 set him to be blessings, Gen. xii. 2.  a Ps. iv. 6, 7; xvi. 11.
bestowing others of which the child  6. For thou hast made him most
did not think. The state of mind on  blessed for ever. Marg., as in Heb.,
the part of the child was such as to  set him to be blessings.  The expresdispose the parent to grant much   sion in our translation, as it is now
larger blessings.                  commonly understood, would mean
5. His glory is great in thy sal. that God had made him happy or
vation. Not in himself; not in any- prosperous. This does not seem to
thing that he has done, but in what  be the sense of the original.  The
thou hast done. The fact that thou  idea is, that he had made him a blesshast saved him, and the manner in  ing to mankind or to the world; or,
which it has been done, has put upon  that he had made him to be a source
him great honour.  He felt indeed  of blessing to others. Blessings would
that his condition as king, and as to  descend through him; and though in
the prospects before him, was one of the consciousness of this fact he would
great "glory" or honour; but he felt  be happy, and in that sense be
at the same time that it was not in  "blessed," yet the idea is rather that
himself, or for anything that he had  blessings would be imparted or scatdone: it was only in the "salvation "  tered through him. Blessings would
which God had conferred upon him.  abound to others through his own
Every child of God, in like manner,  reign; blessings through the reigns of
has great "glory" conferred upon   those who should succeed him in the
him, and his "glory" will be great  throne; blessings would be imparted
for ever; but it is not in himself, or  to men as far as the import of the
in virtue of anything that he has  promise extended, that is, for ever,
done. It is "great" in the "salva-  ver. 4. The word "for ever" here
tion" of God, (a) in the fact that  undoubtedly, as it was used by the
God has interposed to save him; and  Spirit of inspiration, was designed to
(b) in the manner in which it has  refer to the eternal blessings which
been done. The highest honour that  would descend on mankind through
can be put upon man is in the fact  the Messiah, the illustrious descenthat God will save him. ~I Honour  dant of David. How far David him.
and majesty hast thou laid upon him. self understood this, is not a material
(a) In making him a king; (b) in   inquiry.  He was undoubtedly dithe victories and triumphs which   rected by the Spirit of inspiration to
thou hast now given him, placing on  use such language as would fairly and
his head, as it were, a brighter crown;  properly express this. It is right,
(c) in the promised perpetuity of his therefore, for us so to regard it, and
reign. So we may say of the ran-   so to interpret and apply it. ~ Thou
somed sinner-the child of God-     hast made him exceeding glad. Marg.,
now. Honour and majesty have been  as in Heb., gladded him with joy.
laid on him, (a) in the fact that God  The Hebrew phrase means, as it is
has redeemed him; (b) in the manner  expressed in our translation, that he
in which this has been accomplished;  had been made very glad, or very
(c) in his adoption into the family of happy. The favours of God to him,
God; (d) in the rank and dignity which  alike in his protection and in the
he occupies as a child of God; (e)  promises which had been made in rein the hope of immortal blessedness  ference to the future, were such as to
beyond the grave.                  make him happy in the highest de



186                         PSALM XXI.
7 For b the king trusteth in the   8 Thine hand shall find c out
LORD, and, through the mercy of    all thine enemies: thy right hand
the Most High, he shall not be     shall find out those that hate
moved.                             thee.
b 1 Sam. xxx. 6; Ps. xxvi. 1.          c Amos ix. 2, 3.
gree. TV With thy countenance. With  introd.),-in which the psalmist looks
thy favour. By lifting the light of forward to the complete and final
thy countenance upon him; or, as we  triumph of God over all his enemies.
should express it, by smiling upon  He looks to this in connexion with
him. See Notes on Ps. iv. 6.       what God had done for him. He in7. For the king. David, the author  fers that he who had enabled him to
of the psalm.   [T Trusteth in the  achieve such signal conquests over
LORD. All these blessings have re-  his own foes and the foes of God
suited from his confiding in God, and  would not withdraw his interposition
looking to him for his favour and pro-  until he had secured a complete victection. ST And through the mercy  tory for the cause of truth and holiof the Most High.   The f^vour of ness. In connexion with the promise
Him who is exalted above all;-the  made to him respecting his permamost exalted Being in the universe.  nent reign and the reign of his sucThe word mercy here is equivalent to  cessors on the throne (ver. 4), he
favour. He had already experienced  infers that God would ultimately
God's favour; he looked for a con- subdue the enemies of truth, and
tinuance of it; and through that   would set up his kingdom over all.
favour he was confident that he would  ~ All thine enemies. However they
never be shaken in his purposes, and  may attempt to conceal themselves,
that he would never be disappointed. -however they may evade the efforts
T[ He shall not be moved. He shall to subdue them,-yet they shall all
be firmly established.  That is, his  be found out and overcome. As this
throne would be firm; he himself was intended by the Spirit of inspira.
would live a life of integrity, purity,  tion, it undoubtedly refers to the final
and prosperity; and the promises which  triumph of truth on the earth, or to
had been so graciously made to him, the fact that the kingdom  of God
and which extended so far into the  will be set up over all the world. All
future, would all be acomplished. that are properly ranked among the
The truth taught here is, that how-  enemies of God,-all that are in
ever firm or prosperous our way seems  any way opposed to him and to his
to be, the continuance of our pros-  reign,-will be found out and conperity, and the completion of our  quered. All the worshippers of idols,
hopes and our designs, depend wholly  -all the enemies of truth,-all the
on the " mercy" or the favour of the  rejecters  of revelation, -  all the
Most High. Confiding in that, we   workers of iniquity,-all that are
may feel assured   that whatever   infidels or scoffers,-shall be found out
changes and reverses we may ex- and subdued. Either by being made
perience in our temporal matters, our  to yield to the claims of truth, and
ultimate welfare will be secure. No-  thus becoming the friends of God,thing can shake a hope of heaven that  or by being cut off and punished for
is founded on his gracious promises  their sins,-they will be all so overas made through a Saviour.         come that God shall reign over all
8. Thine hand shallfind out. That  the earth. An important truth is
is, Thou wilt find out,-the hand   further taught here, to wit, that no
being that by which we execute our  enemy of God can escape him. There
purposes. This verse commences a   is no place to which he can flee where
new division of the psalm (see the  God will not find him.  "There is




PSALM XXI.                           187
9 Thou shalt make them      as     10 Their / fruit   shalt thou
a fiery d oven in the time of thine  destroy from the earth, and their
anger: the LORD shall swallow      seed from among the children of
them  up in his wrath, and the     men.
fire e shall devour them.
d Mal. iv. 1.   e Isa. xxvi. 11.          f Ps. xxxvii. 28.
no darkness, nor shadow of death,  xiii. 42; xviii. 8; xxv. 41; Mark ix.
where the workers of iniquity may  44; 2 Thess. i. 8. Fire is the emhide themselves," Job  xxxiv. 22.  blem by which the future punish1~ Thy right hand. See Notes on Ps.  ment of the wicked is most frequently
xvii. 7. ~ Those that hate thee. All  denoted.
thine enemies.                       10. Their fruit. Their offspring;
9. Thou shalt make them as a fiery  their children; their posterity; for
oven in the time of thine anger. Thou  so the parallelism demands. Thefruit
shalt consume or destroy them, as if is that which the tree produces; and
they were burned in a heated oven.  hence the word comes to be applied
Or, they shall burn, as if they were a  to children as the production of the
flaming oven; that is, they would be  parent. See this use of the word in
wholly consumed. The word ren-     Gen. xxx. 2; Exod. xxi. 22; Deut.
dered oven-A-mm, tannoor-means     xxviii. 4, 11, 18; Ps. cxxvii. 3; Hos.
either an oven or a furnace. It isix 16; Micah vi. 7.   T Shalt thou
renderedfurnace andfurnaces in Gen.  destroy from the earth. Thou shalt
xv. 17; Neh. iii. 11; xii. 38; Isa.  utterly destroy them. This is in
xxxi. 9; and, as here, oven or ovens,  accordance with the statement so
in Exod. viii. 3; Lev. ii. 4; vii. 9;  often made in the Scriptures, and
xi. 35; xxvi. 26; Lam. v. 10; Hos.  with what so often occurs in fact,
vii. 4, 6, 7; Mal. iv. 1. It does not  that the consequences of the sins of
occur elsewhere. The oven among    parents pass over to their posterity,
the Hebrews was in the form of a   and that they suffer in consequence of
large pot, and was heated from within  those sins. Comp. Exod. xx. 5; xxxiv.
by placing the wood inside of it.  7; Lev. xx.5; xxvi.39; comp. Notes
Of course, while being heated, it had on Romans v. 12-19. ~ And their
the appearance of a furnace. The   seed. Their posterity. ~ From among
meaning here is that the wicked    the children of men. From  among
would be consumed or destroyed as if  men, or the human family. That is,
they were such a burning oven; as if they would be entirely cut off from
they were set on fire, and burned up.  the earth. The truth taught here is,
~ The LORD shall swallow them up   that the wicked will ultimately be
in his wrath. The same idea of the  destroyed, and that God will obtain a
utter destruction of the wicked is  complete triumph over them, or that
here presented under another form-  the kingdom of righteousness shall be
that they would be destroyed as if  at length completely established. A
the earth should open and swallow  time will come when truth and justice
them up.   Perhaps the allusion in  shall be triumphant, when all the
the language is to the case of Korah,  wicked shall be removed out of the
Dathan, and Abiram, Num. xvi. 32; way; when all that oppose God and
comp. Ps. cvi. 17. ~ And the fire  his cause shall be destroyed, and when
shall devour them. The same idea   God shall show, by thus removing and
under another form. The wrath of punishing the wicked, that he is the
God would utterly   destroy them.  Friend of all that is true, and good,
That wrath is often represented under  and right. The idea of the psalmist
the image of fire.  See Deut. iv. probably was that this would yet
24; xxxii. 22; Ps. xviii. 8; Matt. occur on the earth; the language is




188                          PSALM XXI.
11 For they     intended    evil  them   turn  their 2 back, when
against thee; they imagined a       thou   shalt make     ready thine
mischievous device which g they     arrows upon thy strings against
are not able to perform:            the face of them.
12 Therefore shalt thou 1 make
g Ps. ii. 1-4.  1 Or, set then as a bult.       shoulder.
such, also, as may be applied to that  kept from being carried into execuultimate state, in the future world,  tion for the want of power. If all the
when all the wicked shall be destroyed,  devices and the desires of the wicked
and the righteous shall be no more  were   accomplished,  righteousness
troubled with them.                 would soon cease in the earth, re11. For they intended evil against  ligion and virtue would come to an
thee. Literally, "They stretched out  end, and even God would cease to ocevil."  The idea seems to be derived  cupy the throne.
from stretching out or laying snares,  12. Therefore shalt thou make them
nets, or gins, for the purpose of taking  turn their back. Marg., Thou shalt set
wild beasts. That is, theyformed a plan  them as a butt. The word back also
or purpose to bring evil upon God and  is rendered in the margin shoulder.
his cause: as the hunter or fowler forms  The word translated therefore means
a purpose or plan to take wild beasts  in this place for, and the rendering
or fowls. It is not merely a purpose in  "therefore" obscures the sense. The
the head, as our word "intended"    statement in this verse in connexion
would seem  to imply; it supposes   with the previous verse, is, that they
that arrangements had been entered  would not be able to "perform" or
into, or that a scheme had been formed  carry out their well-laid schemes,for
to injure the cause of God,-that is,  or because God would make them turn
through the person referred to in the  the back; that is, he had vanquished
psalm.  The purposes of wicked men  them.   They were going forward in
against religion are usually much   the execution of their purposes, but
more than a mere intention. The in-  God would interpose and turn them
tention is accompanied with a scheme  back, or compel them to retreat. The
or plan in their own mind by which  word rendered back in this place
the act may be accomplished. The    - t32, shechem - means properly
evil here referred to was that of re-shoulder, or, more   strictly, the
sisting or overpowering him who was  shoulder-blades, - that is, the part
engaged in the cause of God, or whom  where these approach each other beGod had appointed to administer his  hind; and then the upper part of the
laws. ~ They imagined a mischiev-   back. It is not, therefore, incorrectly
ous device. They thought, or they   rendered by the phrase "thou shalt
purposed. The word rendered "mis-   make them turn the back."  The ex.
chievous device" —3T 71, mezimmah   pression is equivalent to saying that
-means properly counsel, purpose;   they would be defeated or foiled in
then prudence, sagacity; then, in a  their plans and purposes. ~ When
bad sense, machination, device, trick.  thou shalt make ready thine arrows
Gesenius, Lex. Prov. xii. 2; xiv. 17;  upon thy strings.  Comp. Notes on
xxiv. 8. ~ Which they are not able to  Ps. xi. 2. That is, when God should
perform. Literally, "they couldnot;"  go forth against them, armed as a
that is, they had not the power to  warrior. T Against the face of them.
accomplish it, or to carry out their  Against them; or, in their very front.
purpose. Their purpose was plain;   He would meet them as they seemed
their guilt was therefore clear; but  to be marching on to certain conquest,
they were prevented from executing  and would discomfit them. It would
their design. Many such designs are  not be by a side-blow, or by skilful




PSALM    XXII.                           189
13 Be thou exalted, LORD, in        sing and praise thy power.
thine own h strength: so will we                    h Job ix. 19.
manceuvre, or by turning their flank   are to be presumed to be correct unless
and attacking  them  in  the rear   there is some clear evidence to the conand attacking   them     in  the rear.        In this case there seems to be
Truth meets error boldly, face to face,  ty       his    there sees to 
none. There is nothing in the psalm
and is not afraid of a fair fight. In
and is not afraid ot a tairitself that is inconsistent with the supevery such conflict errorwill ultimately  position, and there are no historical
yield; and whenever the wicked come    evidences in the case which would make
openly into conflict with God, they    it necessary for us to set the title aside.
must be compelled to turn and flee.    The affixing of this title to the psalm
13. Be thou exalted, LORD, in thine undoubtedly implies that it was the
owen strength.  This is the concluding  plevailing opinion, at the time when the
(separt f h  pal   se  hecollection of Psalms was made, that this
~part of the psalm  (was a psalm          of David.   Rosenmiiller
expressing a desire that God nmight be  indeed doubts this; but he assigns no
exalted over all his foes; or that his  historical reasons for the doubt. Hitzig
own strength might be so manifestly   supposes that the author was Jeremiah,
put forth that he would be exalted as  on the ground, as he says, that it is " in
he ought to be. This is the ultimate  the broad and flowing style" of Jereand chief desire of all holy created  miah, but this is mere conjecture.
beings, that God might be exalted in    It is not necessary, however, to suppose
te estimation of te universe above  that David, though he was the author of
the estimation of the         the psalm, refers to himself. If it be
all other beings,-or that he might so  admitted that he was inspired, or even
triumph over all his enemies as to    if this should be doubted, it would still
reign supreme.   ~[ So will woe sing  be an open question to whom the psalm
and praise thy power. That is, as     refers,-whether to himself as an indithe result of thy being thus exalted  vidual;-whether to an imzaginary sufto proper honour, we will unite in    ferer, designing to illustrate the feelings
celebrating thy glory and thy power.  of piety in a time of sorrow;-whether
to the people of God, considered collecComp. Rev. vii. 10-12; xii. 10; xix. _tively;-or whether to the Messiah. The
1-3. This will be the result of all   mere fact of the authorship of the psalm
the triumphs which God will achieve    determines none of these questions.
in the world, that the holy beings of   It is not known, and it cannot now be
all worlds will gather around his     determined, on what occasion the psalm
throne and   "sing and praise    his  was written.  It is expressive of the
power."   The thought in the psalm    feelings of a pious sufferer,-of one who
power."i ni  n  — *..1appears to be forsaken by God and by
is that God will ultimately triumph    app      to be forsaken by God and by
man.         Perhaps there may have been
over all his foes, and that this triumph  occasions in the life of David to which the
will be followed by universal rejoicing  expressions in the psalm may have been
and praise. Come that blessed day!    applicable; but if so, it is impossible
now to determine on which one of these
PSALM    XXII.             trials of his life the psalm was composed.
There is no one period in which, from
I. The authior of the psalmn.-This  the historical records of his life, we
psalm is said to have been composed by  could be able to make out all the circumDavid:-"A Psalm of David;" comp.       stances which are mentioned in the
Notes on the title of Psalm iii. It can-  psalm. There are, however, expressions
not be absolutely demonstrated that these  in it which in their intensity, as expresstitles to the psalms are all of them cor-  ing wretchedness and woe, seem to go
rect, as it cannot be supposed that they  beyond anything that occurred in his
were affixed to them by the authors of  experience, and which lead naturally to
the psalms themselves; and it is not   the question whether he did not refer to
absolutely known by whom they were    some other than himself.
prefixed. Of course there is no certain  II. The contemnts of the psalm.evidence that they were attached to the  Various divisions of the psalm have been
psalms by an inspired writer. Still they  proposed, but there are no marked and




190                             PSALM    XXII.
prominent divisions in the psalm itself.   Fourth. His enemies pierced his hands
Hengstenberg, and after him Prof. Alex-         and his feet, ver. 16.
ander, divide it into three   parts, or    Fifth. They stripped him of his raistrophes, (1) vers. 1 —10; (2) vers. 12-21;     ment, and parted his garments
(3) vers. 22-31. According to this, each        among themselves, ver. 18.
strophe, as Hengstenberg remarks, would    II. His consolations or supports in his
consist of ten verses, —with an inter-  trials. These are scattered through the
mediate verse between the 10th and the   psalm, and consist of the following
12th (ver. 11) connecting the first and  things
second parts. Professor Alexander sup-     (1) His unshaken confidence in God as
poses that ver. 21 is a connecting link         holy, ver. 3.
also between the second and third parts.   (2) His faith in God as the hearer of
This division, however, seems fanciful        prayer, and especially on the
and arbitrary; and it will present a more       ground that he had heard prayer
simple and clear view of the psalm to re-       in times past, vers. 4, 5.
gard it as embracing two main things: —    (3) The fact that he had been himself
I. The condition of the sufferer; and           early devoted to God, and cast
II. His consolations or supports in his         upon him as his Protector from
trials.                                         very childhood, and trained up
I. The condition   of the   sufferer.         for him, vers. 9, 10, 11.
This consists of two parts: —(1) His       (4) The anticipated effect or result of
sufferings as derived from  God, or as          what he was then suffering, or
they spring from God; (2) as they are           the things to be accomplished by
derived from  men, or as they spring            his sufferings, vers. 19-31. There
from  the treatment which he receives           are mainly two things implied
from men.                                       here as to the anticipated result
(1.) As they are derived from  God,           of his sufferings: —vers. 1, 2.                                (a) The establishment of a great prin(a) He is forsaken of God, ver. 1.            ciple that would encourage the
(b) He cries to him day and night (or         friends of God, or those whom
continually), and  receives no           the sufferer calls his "brethren,"
answer, ver. 2.                          vers. 22-26.
His prayer seems not to be heard, and    (b) The world would be converted'as
he is left to suffer apparently unpitied        the result of his sufferings, and
and alone.                                      the kingdom of God would be set
(2) Itis sufferings as derived  from          up everywhere among men, vers.
men, as produced by the treatment which         27-31.
he received from men.                      These views of the psalm are apparent
Here there are five specifications; five  on its face, or are such as are suggested by
sources of his affliction and sorrow.    the analysis without reference to the inFirst. He was despised, reproached,    quiry who was the author, or to whom
derided by them in the midst     it refers. The analysis of the psalm,
of his other sufferings, vers. 6, 7,  however, necessarily leads8;-especially his piety, or con-  III. To the inquiry to whom the psalm
fidence in God was ridiculed, for  refers:it now  seemed as if God had        (1.) It refers to a sufferer, and it
abandoned him.                   is designed to describe his condition
Second. His enemies were fierce and    and his feelings, when apparently forravenous as    strong  bulls of  saken by God and man. At the same
Bashan, or as a ravening and     time, he is a pious sufferer, or one who
roaring lion, vers. 12, 13.      has real trust in God, though God appears
Third. His sufferings were intense, so  to have forsaken him.
that his whole frame was relaxed    (2.) There seems to be no reason to
and prostrated and crushed; he   suppose that the psalm refers to David
seemed to be poured out like     himself, or that he means to describe his
water, and all his bones were out  own feelings and condition. He was
of joint; his heart was melted   indeed a sufferer; and he often refers to
like wax; his strength was dried  his own sufferings in the Psalms. It is
up like a potsherd; his tongue   true, also, that there are expressions in
clave to his jaws, and he was    this psalm which would be applicable to
brought into the dust of death,  him, or which might refer to his condivers. 14, 15.                    tion. But there are none which can be




PSALM    XXII.                             191
regarded as exclusively applicable to him,  to him in the New Testament. The cry
and there are some which could not be  in ver. 1, " My God, my God, why hast
applied to him. Of the latter class are  thou forsaken me?" is the very one used
the expressions, "They pierced my hands  by the Redeemer when on the cross,
and my feet," ver. 16; "They part my    Matt. xxvii. 46. The language (ver. 8),
garments among them, and cast lots upon  " He trusted in the Lord that he would
my vesture," ver. 18. We know of no     deliver him; let him deliver him, seeing
circumstances in the life of David to  he delighted in him," is the taunt which
which these expressions would be appli-  his enemies used as they passed by the
cable; we have no reason to suppose that  cross, Matt. xxvii. 43. The language
there were any in which what is here   (ver. 18), "They   part my garments
said would have been literally true of  among them, and cast lots upon my
him. On the other hand, this language   vesture," is more than once expressly
cannot with propriety be regarded as    applied to him; and, in one instance,
figurative, for we cannot conceive of any  with the unequivocal statement that it
circumstances which would be described  was done "that the Scripture might be
by such figures of speech. The whole   fulfilled," John xix. 24. Comp. Luke
cast of the psalm, moreover, is different  xxiii. 34.
from those in which David refers to his  (b)  We have evidence derived from
own sufferings.                        the early   Jewish  interpreters.  Tho
(3.) The psalm refers to a case not then  modern Jews, indeed, affirm that it has
actually before the psalmist, but to some  no reference to the Messiah, for they recase that might or would occur, as an  ject the idea of a suffering Messiah altoindividual or as a representative case.  gether. Some of them suppose that it
So far as the mere language of the psalm  refers to David, and endeavour to find a
is concerned, this might have been a case  fulfilment of it in his persecutions and
purely imaginary, and the design might  trials. Others, as Kimchi and Jarchi,
have been to describe a pious sufferer  suppose that the psalm is applicable to
who seemed to be forsaken both by God   the suffering Jewish people, and apply it
and man, or to illustrate the nature of  to them in their trials and dispersions, as
true submission to God in such trials.  if they were forsaken of God. Some have
In other words, it might have been a    supposed that it refers to the condition
supposed case intended to show    the   of the Jews in Babylon. But this was
nature of real religion under the severest  not the prevailing interpretation among
forms of suffering; and, as a poet, the  the ancient Jewish interpreters.  See
author of the psalm may have pictured   Jo. H. Michaelis, Com. in Ps., p. 138;
to himself such an instance in order to  and Schottgen de Messia, p. 232, seq.
show what the feelings of true piety    It is true that the opinion of the ancient
would suggest in such circumstances, or  Jews does not demonstrate that the
what would be the effect of true religion  psalm refers to the Messiah; but the
then. It is true that this interpretation  fact that they held that opinion is an
would not be quite obvious and natural,  important circumstance in showing what
for we usually find such descriptions con-  is its fair and obvious interpretation, for
nected with real cases; but I am merely  there was everything to induce them to
saying that so far as the language of the  reject this explanation. In general, the
psalm is concerned, if we had no other  Jews who lived in the times referred to
way to ascertain its meaning, this inter-  here were opposed to the idea of a sufpretation would be allowable,-and if we  fering Messiah; and the fact that they
could not attach the psalm properly to  admitted the applicability of the psalm
any real person, this explanation would  to the Messiah must have embarrassed
be admissible. But in this case such an  them not a little in their early controinterpretation is unnecessary, for there  versies with Christians; for the early
is a real person to whom the language is  Christians with one voice maintained
applicable, and one to whom we may pro-  that it referred to the Messiah, and that
perly suppose an inspired writer would  it was fulfilled in Jesus of Nazareth.
refer in the language which is here used.  The correspondence between the psalm
(4.) The psalm  refers, therefore, I  and his sufferings was one of the arguapprehend, originally and exclusively,  ments on which they relied in proving
to the Messiah. The proof of this is to  that he was the Christ; and if the Jews
be found in such circumstances as the  admitted that the psalm had reference to
following:-                            the Messiah, they would find it hard to
(a) Portions of it are expressly applied  meet the force of this argument. Their




192                           PSALM   XXII.
admission, therefore, under these circum-probability that there would be in their
stances, that it referred to the Messiah,  poetic writings such allusions to the
could have arisen only from the fair and  essiah as we have in this psalm.
obvious interpretation  of the psalm    An examination of the objections to
which it was not easy to set aside.   the interpretation which refers the psalm
(c) Theinternal character of the psalm  to the Messiah, may be found in Hengshows that it refers to the Messiah. This  stenberg's Christology, vol. i, pp. 145will appear more conclusively in the   147.
course of the exposition, in the entire  The title of the psalm is, "To the chief
correspondence as will be seen there  Musician upon Aijeleth Shahar."  On
between the psalm and the sufferings of  the meaning of the expression chief
the Redeemer. It will be found that   Musician, see Notes on the title to Psalm
many of the expressions in the psalm  iv. The expression AijelethA Shahar is
are as applicable to him as they would  rendered in the margin, the hind of the
be if they were history instead of pro-  morning. The word Aijeleth —ner -?hecy; if they had been penned after,      "'        "         o
hinstead of they ha d been penned  aftoer,  means a hind, and is used as a term of
instead of having been penned before his endearment towards a female, Prov. v. 19.
sufferings occurred. It is sufficient here  It is found in Gen. xlix. 21, "Naphtali
to refer to the expressions in vers. 1, 7,  s  hind let loose."  Also in 2 Sam.
8, 16, 18, and to the Notes on those pas-  ii. 34; Job xxxix. 1;  s. xviii 33;
sa^' rm,  *  *  i, TT,.Cant. ii. 7; iii. 5; Hab. iii. 19;-in
(d) There is no improbability in sup-  C -each of which places it is rendered in the
posing that David here refers to the
posing that David here refers to the  singular hind, and in the plural hinds.
Messiah. It cannot be denied that there  T   w    7 7     -      ma
is, in the Old Testament, from some   The word Shahar -     Tn  -means the
cause, a frequent reference to a person-  aurora, the dawn, the morning. "The
age who was expected to appear in future  phrase'hind of the dawn' probably
time, and who was called the Messiah.  stands for the morning sun scattering his
And it cannot be denied that he is often  first rays upon the earth, as the Arabian
represented as a sufferer, and that his  poets call the rising sun the gazelle, comhumiliation and sufferings are often de-  paring his rays with the horns of that
scribed. Somehow, beyond all question,  animal."  Gesenius, Lex.-The image
the Jewish writers had formed the con-  is one of gladness, as if the rays of the
ception of such a personage, and they  sun leaped and bounded over the hills
exhaust the powers of their native tongue  with joyousness as the hart or hind does.
in their description of his person and his  But why such a title is given to this
work. He was, in fact, their "hero;" —  psalm can be only a matter of conjeche to whom they always looked, and on  ture. It would seem most probable that
whom their descriptions usually termi-  these words were the beginning of some
nated,wherever they began. Comp. Notes  other psalm or hymn that was sung to a
on Isa. liii. and Dan. ix. Now, if it be  set piece of music, and that the design
admitted that the Jewish writers were  was, as indicated by this title, that this
inspired, and that this view  of the  psalm was to be sung to the same tune.
Messiah had been furnished by the Spirit  A tune might not improbably be known
of inspiration, nothing is more natural  then, as it is in fact sometimes now, by
than to expect to find such descriptions  the first or opening words of the piece
of the Messiah as occur in this psalm;  which was commonly sung in that meaand if it should be said that they were  sure. Thus we have hymns so constantly
not inspired, and that this anticipation  sung to certain tunes that the mention of
was wholly a poetic fiction,-a matter of  the first line would be a sufficient sugnationalvanity,-a mere favourite idea of  gestion of the strain of music in which
the nation,-nothing would even then   it was to be sung. It would be, for exbe more natural than that there should  ample, sufficient to say that it was to be
be a frequent reference to this imaginary  sung to the same tune as " From Greenperson in their writings; and nothing  land's icy mountains;" or, "All hail the
would be more probable than that we   power of Jesus' name;" or, "I would
should find frequent reference to him in  not live alway."  Other views of the
the writings of one who was so deeply  meaning of the phrase may be seen in
imbued with the national spirit, and who  Rosenmiiller, Corn. in loc. Rosenmiiller
occupied so high a position among the  himself adopts the views here expressed,
poets of the nation, as David. Inspired  and sustains his opinion by the authority
or uninspired, then, there is the strongest  of Bochart.




PSALM   XXII.                          193
PSALM     XXII.            thou forsaken me? why art thou
To the chief Musician upon 1 Aijeleth Slahar.  so far from  2 helping me, and
MYi God, my Go      d, why hast. from the words of my " roaring?
i Matt. xxvii. 46; Luke xxiv. 44.
1 Or, tile hind of lte morning.   2 my salvation.  k Heb. v. 7.
1. My God, my God. These are      the cross when, forsaken by men, he
the very words uttered by the Sa-   seemed also to be forsaken of God
viour when on the cross (Matt. xxvii.  himself.  God did not interpose to
46); and he evidently used them as  rescue him, but left him to bear those
best adapted of all the words that  dreadful agonies alone. He bore the
could have been chosen to express   burden of the world's atonement by
the extremity of his sorrow.  The   himself. He was overwhelmed with
fact that he employed them may be   grief, and crushed with pain; for the
referred to as some evidence that the  sins of the world, as well as the
psalm was designed to refer to him;  agonies of the cross, had come upon
though it must be admitted that this  him. But there was evidently more
circumstance is no conclusive proof  than this; —what more we are unable
of such a design, since he might have  fully to understand!  There was a
used words having originally another  higher sense in which he was forsaken
reference, as best fitted to express his  of God; for no mere physical sufferown sufferings.  The language is    ings, no pains of dying even on the
abrupt, and is uttered without any  cross, would have extorted this cry.
previous intimation of what would   If he had enjoyed the light of his
produce or cause it. It comes from  Father's countenance; if these had
the midst of suffering-fioom one en-  been merely physical sufferings; if
during intense agony-as if a new    there was nothing else than what is
form of sorrow suddenly came upon   apparent to our view in the record of
him which he was unable to endure.  those sufferings, we cannot suppose
That new form of suffering was the  that this cry would have been heard
feeling that now he was forsaken by  even on the cross. There is evidently
the last fiiend of the wretched,-God  some sense in which it was true that
himself.  We may suppose that he    the dying Saviour was given up to
had patiently borne all the other   darkness-to mental trouble, to deforms of trial, but the moment the  spair, as if He who is the last hope of
thought strikes him that he is for-  the suffering and the dying-the Fasaken of God, he cries out in the   ther of mercies-had withdrawn from
bitterness of his soul, under the   him; as if he were personally a sinpressure of anguish which is no longer  ner; as if he were himself guilty or
to be borne. All other forms of suf-  blameworthy on account of the sins
fering he could bear. All others he  for which he was making an expiation.
had borne.   But this crushes him;  In some sense he experienced what
overpowers him; is beyond all that  the sinner will himself experience
the soul can sustain,-for the soul  when, for his own sins, he will be at
may bear all else but this. It is to  last forsaken of God, and abandoned
be observed, however, that the suf-  to despair. Every word in this wonferer himself still has confidence in  derful exclamation may be supposed
God. He addresses him as his God, to be emphatic. "Why."       What is
though he seems to have forsaken    the cause? How is it to be accounted
him: —" MJy God; MY     God."   ~   for? What end is to be answered by
Why hast thou forsaken me? Why    it? "Hast thou." Thou, my Father;
hast thou abandoned me, or left me  thou, the comforter of those in trouble;
to myself, to suffer unaided and alone?  thou, to whom the suffering and the
As applicable to the Saviour, this  dying may look when all else fails.
refers to those dreadful moments on  "Forsaken." Left me to suffer alone;
VOL. I.                                        K




194                        PSALM    XXII.
2 0 my God, I cry in the day-      3 But thou art holy, 0 thou
time, but thou hearest not: and    that inhabitest the praises z of
in the night-season, and t am not  Israel.
silent.
1 there is no silence to me.            I Ps. lxv. 1.
withdrawn the light of thy counte-  he endured as if forsaken by God and
nance-the comfort of thy presence-  men. His life in general was of that
the joy of thy manifested favour.  description. The whole series of sor" Me."  Thy well-beloved Son; me,  rows and trials through which he
whom thou hast sent into the world  passed was as if he were forsaken by
to accomplish thine own work in re-  God; as if he uttered a long condeeming man; me, against whom no   tinuous cry, day and night, and was
sin can be charged, whose life has  not heard. ~ But thou hearest not.
been perfectly pure and holy;-why,  Thou dost not answer me. It is as if
now, in the extremity of these suffer-  my prayers were not heard.  God
ings, hast thou forsaken me, and   hears every cry; but the answer to a
added to the agony of the cross the  prayer is sometimes withheld or dedeeper agony of being abandoned by  layed, as if he did not hear the voice
the God whom   I love, the Father  of the suppliant.  Comp. Notes on
who loved me before the foundation  Dan. x. 12, 13. So it was with the
of the world, John xvii. 24. There  Redeemer.  He was permitted to
is a reason why God should forsake  suffer without being rescued by Dithe wicked; but why should he forsake  vine power, as if his prayers had not
his own pure and holy Son in the   been heard. God seemed to disregard
agonies of death?  1~ Why art thou  his supplications.  f And in the
so far front helping me?  Marg.,  night-season.  As explained above,
front my salvation. So the Hebrew.  this means constantly. It was literally
The idea is that of one who stood so  true, however, that the Redeemer's
far off that he.could not hear the  most intense and earnest prayer was
cry, or that he could not reach out  uttered in the night-season, in the
the hand to deliver. Comp. Ps. x. 1.  garden of Gethsemane. ~ And am
~ And from the words of my roaring.  not silent. Marg., there is no silence
The word here used properly denotes  to sme. Heb., "There is not silence
the roaring of a lion, Job iv. 10;  to me."  The idea is, that he prayed
Isa. v. 29; Zech. xi. 3; and then the  or cried incessantly. He was never
outcry or the groaning of a perso  n i silent. All this denotes intense and
great pain, Job iii. 24; Ps. xxxii. 3.  continuous supplication, supplication
It refers here to a loud cry for help  that came from the deepest anguish
or deliverance, and is descriptive of  of the soul, but which was unheard
the intense suffering of the Redeemer  and unanswered.  If Christ expeon the cross. Comp. Matt. xxvii. 50; rienced this, who may not?
Luke xxiii. 46.                      3. But thou art holy. Thou art
2. 0 my God, I cry in the daytime.  righteous and blameless. This indiThis, in connexion with what is said  cates that the sufferer had still unat the close of the verse, " and in the  wavering confidence in God. Though
night-season," means that his cry was  his prayer seemed not to be heard,
incessant or constant. See Notes on  and though he was not delivered, he
Ps. i. 2. The whole expression de-  was not disposed to blame God. He
notes that his prayer or cry was con-  believed that God was righteous,
tinuous, but that it was not heard.  though he received no answer; he
As applicable to the Redeemer it re-  doubted not that there was some
fers not merely to the moment when  sufficient reason why he was not
he uttered the cry as stated in ver. 1, answered.  This is applicable, not
but to the continuous sufferings which  only to the Redeemer, in whom  it




PSALM   XXII.                         195
4 Our fathers trusted in thee:     5 They cried unto thee, and
they trusted, and    thou   didst  were delivered: they trusted in
deliver them.                      thee, and were not confounded.
was most fully illustrated, but also to  as one of their number; and he
the people of God everywhere. It   makes mention of God's merciful inexpresses a state of mind such as all terposition in their behalf, and of the
true believers in God have-confidence  fact that he had not forsaken them in
in him, whatever may be their trials;  their troubles, as a reason why he
confidence in him, though the answer  should now interpose in his behalf
to their prayers may be long delayed;  and save him. As applicable to others,
confidence in him, though their prayers  it is an argument which the people of
should seem to beunanswered. Comp.  God may always use in their trialsNotes on Job xiii. 15. ~ 0 thou    that God has thus interposed in behalf
that inhabitest the praises of Israel.  of his people of former times who
That dwellest where praise is cele-  trusted in him, and who called upon
brated; that seemest to dwell in the  him. God is always the same. We
midst of praises. The language here  may strengthen our faith in our trials
refers to the praises offered in the  bythe assurancethatheneverchanges;
tabernacle or temple. God was sup-  and, in pleading with him, we may
posed to dwell there, and he was sur-  urge it as an argument that he has
rounded by those who praised him.  often interposed when the tried and
The sufferer looks upon him as wor-  tle afflicted of his people have called
shipped by the multitude of his    upon him. ~ They trusted, and thou
people; and the feeling of his heart  didst deliver them. They confided in
is, that though he was himself a   thee; they called on thee; thou didst
sufferer-a great and apparently un-  not spurn their prayer; thou didst
pitied sufferer-though he, by his  not forsake them.
afflictions, was not permitted to unite  5. T17ey cried unto thee.'They
in those lofty praises, yet he could  offered earnest prayer and supplicaown that God was worthy of all those  tion. ~[ And were delivered. From
songs, and that it was proper that  dangers and trials. ~T They trusted
they should be addressed to him.   in thee, and were not confounded.
4. Our fathers trusted in thee.  Were not disappointed.  Literally,
This is a plea of the sufferer as  "they were not ashamed."  That is,
drawn from the character which God  they had not the confusion which
had manifested in former times. The  those have who are disappointed.
argument is, that he had interposed  The idea in the word is, that when
in those times when his people in  men put their trust in anything and
trouble had called upon him; and he  are disappointed, they are conscious
now pleads with God that he would  of a species of shame as if they had
manifest himself to him in the same  been foolish in relying on that which
way. The argument derives addi-    proved to be insufficient to help them;
tional force also from the idea that he  as if they had manifested a want of
who now pleads was descended from  wisdom in not being more cautious,
them, or was of the same nation and  or in supposing that they could depeople, and that he might call them  rive help from that which has proved
his ancestors. As applicable to the  to be fallacious. So in Jer. xiv. 3,
Redeemer, the argument is that he  "Their nobles have sent their little
was descended from those holy and  ones to the waters; they came to the
suffering men who had trusted in God, pits, and found no water; they reand in whose behalf God had so often  turned with their vessels empty; they
interposed.  He  identifies himself were ashamed and confounded, and
with that people; he regards himself covered their heads."  That is, they




196                        PSALM XXII.
6 But I am a worm, z and no      me to scorn: they 1 shoot out the
man; a reproach of men, and        lip, they shake the head, saying,
despised m of the people.            8 He 2 trusted on the LORD
7 All t they that see me laugh   that he would deliver him: let
IIsa. xli. 14.  m  Isa. liii. 3.     1 open.    o Ps. cix. 25.
n Mark xv. 29, etc.                 2 rolled himself.
felt as if they had acted foolishly or  not properly in the word, nor would
unwisely in expecting to find water  that necessarily occur in the treatthere. Comp. Notes on Job vi. 20.  ment here referred to.  How cornIn the expression here, "they trusted  pletely this was fulfilled in the case
in thee, and were not confounded,"  of the Saviour, it is not necessary to
it is meant that men who confide in  say. Comp. Matt. xxvii. 39, "And
God are never disappointed, or never  they that passed by, reviled him."
have occasion for shame as if herein  There is no evidence that this literally
they had acted foolishly. They are  occurred in the life of David.  ~
never left to feel that they had put  They shoot out the lip. Marg., open.
their trust where no help was to be  The Hebrew word —'ld, patarfound; that they had confided in one  means properly to split, to burst open;
who had deceived them, or that they  then, as in this place, it means to
had reason to be ashamed of their act  open wide the mouth; to stretch the
as an act of foolishness.          mouth in derision and scorn.  See
6. But I am a worm, and no man.  Ps. xxxv. 21, "They opened their
In contrast with the fathers who   mouth wide against me." Job xvi. 10,
trusted in thee. They prayed, and  "They have gaped upon me with
were heard; they confided in God,  their mouth." ~ They shake the head.
and were treated as men. I am left  In contempt and derision. See Matt.
and forsaken, as if I were not worth  xxvii. 39, "Wagging their heads."
regarding; as if I were a grovelling  8. He trusted on the LORD that he
worm beneath the notice of the great  would deliver him. Marg., He rolled
God. In other words, I am treated  himself on the LORD. The margin
as if I were the most insignificant,  expresses the true sense of the Hethe most despicable, of all objects,-  brew word. The idea is that of being
alike unworthy the attention of God  under the pressure of a heavy burden,
or man. By the one my prayers are  and of rolling it off, or casting it on
unheard; by the other I am cast out  another.  Hence the word is often
and despised. Comp. Job xxv. 6. As  used in the sense of committing to
applicable to the Redeemer, this   another;  entrusting  anything to
means that he was forsaken alike by  another; confiding in another.  Ps.
God and men, as if he had no claims  xxxvii. 5, "Commit thy way unto the
to the treatment due to a man. ~ A  Lord;" Marg., as in Heb., " Roll thy
reproach of men. Reproached by men.  way upon the Lord."  Prov. xvi. 3,
Comp. Isa. liii. 3, and the Notes on  " Commit thy works unto the Lord,"
that verse. I Despised of the people.  Marg., as in Heb., "Roll."  The lanThat is, of the people who witnessed  guage here is the taunting language
his sufferings. It is not necessary to  of his enemies, and the meaning is
say how completely this had a fulfil- that he had professed to commit himment in the sufferings of the Saviour.  self to the Lord as if he were his
7. All they that see me laugh me  friend; he had expressed confidence
to scorn. They deride or mock me. in God, and he believed that his cause
On the word used here-l-, laag-  was safe in His hand. This, too, was
see Notes on Ps. ii. 4. The meaning  actually fulfilled in the case of the
here is to mock, to deride, to treat  Saviour. Matt. xxvii. 43: " He
with scorn. The idea of laughing is trusted in God; let him deliver him




PSALM    XXII.                         197
hinl deliver w, him, 1 seeing he de-  me out of the womb; thou 2 didst
lighted in him.                     make me hope when I was upon
9 But thou art he that took       my mother's breasts.
i Or, if e dleliOqt inl im.           Or, keptest me in safety.
p Ps. xci. 14.
now, if he will have him."  It is one  innocent propensities and feelings of
of the most remarkable instances of  a man; and no one can say but that
blindness and infatuation that has  when on the cross,-and perhaps with
ever occurred in the world, that the  peculiar fitness we may say when he
Jews should have used this language  saw his mother standing near him
in taunting  the dying Redeemer,    (John xix. 25),-these thoughts may
without even suspecting that they   have passed through his mind. In
were fulfilling the prophecies, and  the remembrance of the care bestowed
demonstrating at the very time when  on his early years, he may now have
they were reviling him  that he was  looked with an eye of earnest pleadthe true Messiah. ~ Let him deliver  ing to God, that, if it were possible,
hint. Let him come and save him.    he might deliver him. ~ Thou didst
Since he professes to belong to God;  make me hope. Marg., Keptest me
since he claims that God loves him  in safety. The phrase in the Hebrew
and regards him as his friend, let him  means, Thou didst cause me to trust
come now and rescue one so dear to  or to hope. It may mean here either
him. He is hopelessly abandoned by  that he was made to cherish a hope
men. If God chooses to have one so  of the Divine favour in very early life,
abject, so despised, so forsaken, so  as it were when an infant at the
helpless, let him com3 now and take  breast; or it may mean that he had
him as his own. We will not rescue  cause then to hope, or to trust in
him; we will do nothing to save him,  God. The former, it seems to me, is
for we do not need him.    If God   probably the meaning; and the idea
wants him, let him  come and save   is, that from  his earliest years he
him. What blasphemy! What an        had been led to trust in God; and
exhibition of the dreadful depravity  he now pleads this fact as a reason
of the human heart was manifested   why he should interpose to save him.
in the crucifixion of the Redeemer! Applied to the Redeemer as a man,
~ Seeing he delighted in him. Marg., if  it means that in his earliest childhe delight in him. The correct render.  hood he had trusted in God.  His
ing is, "for he delighted in him." That  first breathings were those of piety.
is, it was claimed by the sufferer that  His first aspirations were -for the
God delighted in him. If this is so, say  Divine favour. His first love was the
they, let him come and rescue one so  love of God. This he now calls to
dear to himself. Let him show his   remembrance; this he now urges as
friendship for this vagrant, this impos.  a reason why God should not withtor, this despised and worthless man!  draw the light of his countenance,
9. But thou art he that took me out  and leave him to suffer alone. No
of the womb. I owe my life to thee.  one can prove that these thoughts
This is urged by the sufferer as a  did not pass through the mind of the
reason why God should now interpose  Redeemer when he was enduring the
and protect him. God had brought    agonies of desertion on the cross; no
him into the world, guarding him in  one can show that they would have
the perils of the earliest moments of  been improper. ~T Upon my mother's
his being, and he now pleads that in  breast. In my earliest infancy. This
the day of trouble God will interpose  does not mean  that he literally
and save him. There is nothing im-  cherished hope then, but that he had
proper in applying this to the Mes-  done it in the earliest period of his life,
siah. He was a man, with all the    as the first act of his conscious being.




198                        PSALM    XXII.
10 I was cast upon thee from       12 Many bulls have compassed
the womb; thou q art my God        me: strong bulls of Bashan have
from my mother's belly.            beset me round.
11 Be not far from     me, for     13 They 2 gaped upon me with
trouble is near; for there is 1 none  their mouths, as a ravening and
to help.                           a roaring lion.
i not a helper.2 p                 eir  lts  a 
10. I was cast upon thee from the  would not.  His friends that stood
womb. Upon thy protection and care.  around the cross were unable to aid
This, too, is an argument for the  him; his foes were unwilling to do it;
Divine interposition. He had been,  and he was left to suffer unhelped.
as it were, thrown early in life upon  12. Many bulls have compassed me.
the protecting care of God. In some  Men with the fierceness and fury of
peculiar sense he had been more un-  bulls. Comp. Isa. li. 20; Ps. lxviii. 30.
protected and defenceless than is  ~[ Strong bulls of Bashan. The councommon at that period of life, and he  try of Bashan embraced the territory
owed his preservation then entirely to  which was on the east of the Jordan,
God.   This, too, may have passed  north of Gilead, which was given to
through the mind of the Redeemer on  the half tribe of Manasseh: comp.
the cross. In those sad and desolate  Gen. xiv. 5 with Joshua xii. 4-6. It
moments he may have recalled the   was distinguished as pasture land for
scenes of his early life-the events  its richness. Its trees and its breed
which had occurred in regard to him  of cattle are frequently referred to in
in his early years; the poverty of his the Scriptures. Thus in Deut. xxxii.
mother, the manger, the persecution  14, "rams of the breed of Bashan"
by Herod, the flight into Egypt,   are mentioned; in Isa. ii. 13, Zech.
the return, the safety which he then  xi. 2, " oaks of Bashan" are menenjoyed from persecution in a distant  tioned in connexion with the cedars
part of the land of Palestine, in the  ot Lebanon; in Amos iv. 1, " the kine
obscure and unknown village of Naza-  of Bashan " are mentioned. The bulls
reth. This too may have occurred to  of Bashan are here alluded to as rehis mind as a reason why God should  markable for their size, their strength,
interpose and deliver him fiom the  and their fierceness; and are designed
dreadful darkness which had come   to represent men that were fierce,
over him now. ~ 1 Thou art my God  savage, and violent. As applied to
from my mother's belly. Thou hast  the Redeemer, the allusion is to the
been my God from my very child-    fierce and cruel men that persecuted
hood. He had loved God as such;    him and sought his life. No one can
he had obeyed him as such; he had  doubt that the allusion is applicable
trusted him as such; and he now    to his persecutors and murderers; and
pleads this as a reason why God    no one can show that the thought
should interpose for him.          indicated by this phrase also may not
11. Be not far from me. Do not   have passed through the mind of the
withdraw from me; do not leave or  Redeemer when on the cross.
forsake me. ~[ For trouble is near.  13. They gaped upon me with their
Near, in the sense that deep sorrow  mouths. Marg., as in Heb., opened
has come upon me; near, in the sense  their mouths against me.  That is,
that I am  approaching a dreadful they opened their mouths wide as if
death. ~ For there is none to help. they would devour me, as a lion does
Marg., as in Heb., not a helper. There  when he seizes upon his prey.  In
were those who would have helped, ver. 7 they are represented as "openbut they could not; there were those  ing " the mouth for another purposewho could have helped, but they    that of derision or scorn; here they




PSALM XXII.                           199
14 I am poured out like water,    like a potsherd; and my tongue
and all my bones are 1 out of       cleaveth to my jaws; and thou
joint: my heart is like wax; it     hast brought me into the dust of
is melted in the midst of my        death.
bowels.                               16 For dogs r have compassed
15 My strength is     dried up   me; the assembly of the wicked
1 Or, sundered.                     r Rev. xxii. 15.
are described as if they were fierce  midst of my bowels. Or, within me.
and wild beasts ready to fall upon  The word bowels in the Scriptures is
their prey. ~f As a ravening and    not restricted in its signification as it
roaring lion.  The word ravening   is with us. It embraces the upper
means voraciously devouring, and the  parts of the viscera as well as the
allusion in the Hebrew word is to the  lower, and consequently would include
lion as he tears his prey-Fju, toreph  that part in which the heart is situ-rending it in pieces to devour it. ated. See Notes on Isa. xvi. 11. The
All this is designed to denote the  meaning here is that his heart was no
greediness with which the enemies oflonger firm and strong. As applied
the Redeemer sought his life.       to the Redeemer, this would refer to
14. I am poured out lce water.the prostration of his strength in his
The sufferer now turns from his ene-last struggle and no one can prove
mies, and describes the effect of all that these thoughts did not pass
these outward persecutions and trials  through his mind when on the cross.
on himself. The meaning in this ex-   15. My strength zs dried up like a
pression is, that all his strength was  otsherd. A potsherd is a fragment
gone. It is remarkable that we have  of a broken pot, or a piece of earthena similar expression, which is not ware. See Notes on Isa. xlv. 9; Job
easily accounted for, when we say of ni 8. The meaning here is, that his
ourselves that " we are as weak as  strength was not vigorous like a green
water." An expression similar to this  tree that was growing, and that was
occurs in Joshua vii. 5: "The hearts  full of sap, but it was like a brittle
of the people melted, and became as  piece of earthenware, so dry and
water."  Comp. Lam. ii. 19; Ps. lviii. fragile that it could be easily crumbled
7. ~T My bones are out of joint. topieces.      And my tongue cleaveth
Marg., sundered. The Hebrew word-  to my jaws. See Notes on Job xxix.
arad-mes to break off, to  10. The meaning here is, that his
7- T p a r d-mens7tmouth was dry, and he could not
break in pieces, to separate by break-  speak.  His tongue adhered to the
ing; and then, to be separated, or  rf of his mouth so that he could
divided. It is not necessary to sup-  not   it,-another description of
pose here that his bones were literally  t  eects of intense thirst. Comp.
dislocated or "put out of joint," any  John xix. 28. T And thou hast bought
more than it is necessary to suppose  me into the dst of deat. Or, as we
that he was literally " poured out like  should say, to dust-to the grave-to
water," or that his heart was literally the dust where death reigns.  See
"melted like wax" within him. TheNotes on Dan. xii. 2. The meaning
meaning is that he was utterly pros-  is, that he was near death; or, was
trated and powerless; he was as if just ready to die. Who can show that
his bones had been dislocated, and he  the Redeemer when on the cross may
was unable to use his limbs. ~ My  not in his own meditations have gone
heart is like wax. The idea here also     these very expressions in the
over these very expressions in the
is that of debility.  His strength  psalm as applicable to himself?
seemed all to be gone.  His heart          For dogs have compassed me.
16. ~o or dogs have  compassed me.
was no longer firm; his vigour was   en who resemble dogs;-harsh
exhausted. ~T It is melted in the




200                         PSALM XXII.
have inclosed me: they s pierced my hands and my feet.
s John xix. 23; xx. 25-27.
snarling, fierce, ferocious. See Notes  This would undoubtedly be the most
on Phil. iii. 2; Rev. xxii. 15. No  natural interpretation of the word
one can doubt that this is applicable  here, unless there were good reasons
to the Redeemer. ~ The assembly    for setting it aside; and not a few
of the wicked have inclosed me. That  have endeavoured to show that this
is, they have surrounded me; they  is the true rendering. According to
have come around me on all sides so  this interpretation, the passage would
that I might not escape. So they   mean, "As lions, they [that is, my
surrounded the Redeemer in the gar-  enemies] surround (gape upon) my
den of Gethsemane when they ar-    hands and my feet; that is, they
rested him and bound him; so they  threaten to tear my limbs to pieces."
surrounded him when on his trial be-  Gesenius, Lex. This interpretation
fore the Sanhedrim and before Pilate;  is also that of Aben Ezra, Ewald, Pauand so they surrounded him on the  lus, and others. But, whatever may
cross.  1 Theypierced my hands and  be the true explanation, there are
my feet.  This passage is attended  very serious objections to this one.
with more difficulty than perhaps any  (a) It is difficult to make sense of
other part of the psalm.  It is re- the passage if this is adopted. The
markable that it is nowhere quoted  preceding word, rendered in our veror referred to in the New Testament  sion "inclosed," can mean only suras applicable to the Saviour; and it is  rounded or encompassed, and it is
no less remarkable that there is no  difficult to see how it could be said
express statement in the actual his-  that a lion could " surround" or "entory of the crucifixion that either  compass" the hands and the feet. At
the hands or the feet of the Saviour  all events, such an interpretation
were pierced, or that he was nailed  would be harsh and unusual. (b)
to the cross at all. This was not  According to this interpretation the
necessarily implied in the idea of cru-  word "me "-" inclosed me "-would
cifixion, for the hands and the feet  be superfluous; since the idea would
Were sometimes merely bound to the  be, "they enclose or surround my
cross by cords, and the sufferer was  hands and mqy feet."  (c) All the
allowed to linger on the cross thus  ancient interpreters have taken the
suspended until he died from mere  word here to be a verb, and in all
exhaustion. There can be no doubt, the ancient versions it is rendered as
however, that the common mode of if it were a verb.     Even in the
crucifixion was to nail the hands to  Masora parva (Jewish) it is said
the transverse beam of the cross, and  that the word here is to be taken in
the feet to the upright part of it.  a different sense from what it has in
See the description of the crucifixion  Isa. xxxviii. 13, where it plainly means
in the Notes on Matt. xxvii. 31, 32.  a lion. Gesenius admits that all the
Thus Tertullian, speaking of the suf-  ancient interpreters have taken this
ferings of Christ, and applying this  as a verb, and says that it is "cerpassage to his death, says that "this  tainly possible" that it may be so.
was the peculiar or proper-propria  He says that it may be regarded as a
-severity of the cross."-Adv. Mar- participle formed in the Chaldee mancionem, iii. 19, ed. Wiirtz, I. p. 403.  ner (from'13, kur), and in the pluSee   Hengstenberg's  Christology,  ral number for 0'q3, kaarim, and
1,139. The great difficulty in this  s  t                         e
passage is in the word rendered in  pr   y, pie. c.my  nd
our versin.    7,.  properly rendered, pierccina my hands
ourversion_, they pirced-., kaari.  and my feet; that is, as he says,
It occurs only in one other place, Isa.  "my enemies, who are understood in
xxxviii. 13, where it means as a lion.  the dogs." From such high authority,




PSALM   XXII.                          201
and from  the uniform  mode of in.  shown, was such a thing probable.
terpreting the word among the an-   A casual dart, or the stroke of a
cients, it may be regarded as morally  spear, might indeed strike the hand
certain that the word is a verb, and  or the foot; but it would be unusual
that it is not to be rendered, as in  and remarkable if they should strike
Isa. xxxviii. 13, "as a lion."  The  those members of the body and leave
material question is, What does the  the other parts uninjured, so as to
verb mean? The verb —11n, kur-     make this a matter for special notice;
properly  means  to  dig, to  bore  and even if they did strike those
through, to pierce. Thus used, ac-  parts, it would be every way unlikely
cording to Gesenius, it would mean  that they would pierce them, or bore
piercing; and if tile word used here  them through. Such an event would
is a verb, he supposes that it would  be so improbable that we may assume
refer to the enemies of David as    that it did not occur, unless there
wounding him, or piercing him, "with  was the most decisive evidence of the
darts and weapons."  He maintains   fact. Nor is there the least probathat it is applicable to David literally,  bility that the enemies of David
and he sees no reason to refer it to  would pierce his hands and feet dethe Messiah. But, if so, it is natural  liberately and of design. I say noto ask why the hands and thefeet are  thing in regard to the fact that they
mentioned. Certainly it is not usual  never had him in their possession so
for darts and spears thrown by an   that they could do it; it is sufficient
enemy to injure the hands or the feet  to say that this was not a mode of
particularly; nor is it customary to  punishing one who was taken captive
refer to the hands or the feet when  in war. Conquerors slew their capdescribing the effects produced by the  tives; they made them  pass under
use of those weapons.   If the re-  yokes; they put them   under saws
ference were to the enemies of David  and harrows of iron (comp. 2 Sam.
as wounding him   with darts and    xii. 31; 1 Chron. xx. 3); but
spears, it would be much more natu-  there is not the slightest evidence
ral to refer to the body in general, that they ever tortured captives in
without specifying any of the parti-  war by piercing  the hands and
cular members of the body.     De   the feet. But, as has been remarked
Wette renders it fesseln-" they bind  above, there is every reason to believe
my hands and my feet."     He re-   that this was the ordinary mode of
marks, however, in a note, that ac-  crucifixion. I conclude, therefore, that
cording to the ancient versions, and  this must have had original referthe Codices of Kennicott and De     ence to the Messiah.  It is no obRossi, it means durchbohren-bore    jection to the interpretation that
through. Aquila, Symmachus, and     this passage is not expressly referred
Jerome in five codices, says he, render  to as having been fulfilled in the
it bind. The Septuagint renders it  Redeemer; for there are undoubtedly
Wpvev —they pierced.    The Latin   many passages in the prophets which
Vulgate the same,foderunt. See the  refer to the Messiah, which are not
Syriac.  For these reasons it seems  formally applied to him in the New
to me that the common rendering is  Testament. To make it certain that
the true one, and that the meaning  the prophecy referred to him, and
is, that, in some proper sense, the  was fulfilled in him, it is not necesenemies here referred to " pierced or  sary that we should find on record
bored through" the hands and the    an actual application of the passage
feet of the sufferer. Evidently this  to him. All that is necessary in the
could not be literally applied to   case is, that it should be a prophecy;
David, for there is not the least au-  that it should have been spoken before
thority for supposing that this ever  the event; and that to him it should
happened to him; nor, as has been   be fairly applicable.
K2




202                         PSALM    XXII.
17 I t may tell all my bones:       18 They    part  my garments
they look and stare upon me.        among them, and cast lots upon
t Isa. lii. 14.         my vesture.
17. I may tell all my bones. That  which it was done, is specified in the
is, I may count them. They are so   other part of the verse. The word
prominent, so bare, that I can see  garments is a general term, and would
them and count their number. The    be applicable to any part of the
idea here is that of emaciation from  raiment. ~ And cast lots upon my
continued suffering or from  some   vesture. That is, upon the part here
other cause. As applied to the Re-  represented by the word vesture, they
deemer, it would denote the effect of  cast lots. There was a general divilong protracted suffering and anxiety  sion of his garments by agreement, or
on his frame, as rendering it crushed,  in some other mode not involving the
weakened, emaciated. Comp. Notes    use of the lot; on some particular
ou Isa. lii. 14; liii. 2, 3, No one can  portion, here indicated by the word
prove that an effect such as is here  vesture, the lot was cast to determine
referred to may not have been pro-  whose it should be. The word thus
duced by the sufferings of the Re-  rendered vesture —'o35, lebush-does
deemer. T They look and starc upon  not necessarily denote any particular
me. That is, either my bones,-or,   article of raiment, as distinguished
my enemies that stand around me.    from what is meant by the word renThe most obvious construction would  dered garments.  Both are general
refer it to the former,-to his bones,-  terms denoting clothing, raiment,
as if they stood out prominently and  vestment; and either of the terms
stared him in the face. Rosenmiiller  might be applied to any article of
understands it in the latter sense, as  apparel.  The original words used
meaning that his enemies gazed with  here would not necessarily designate
wonder on such an object. Perhaps   one article of raiment as disposed of
this, on the whole, furnishes the best  without the lot and another specified
interpretation, as there is something  portion by the lot. But although it
unnatural in speaking of a man's own  could not be argued beforehand from
bones staring or gazing upon him,   the mere use of the language that
and as the image of his enemies     such would be the case, yet if that
standing and looking with wonder    should occur, it would be natural and
on one so wretched, so crushed, so  not improper to apply the language
broken, is a very striking one. This,  in that sense, and as therein comntoo, will better agree with the state-  pletely fulfilled. As a matter of fact
ment in Isa. lii. 14, " Many were as-  this was literally fulfilled in the crutonished at thee;" and Isa. liii. 2, 3,  cifixion of the Saviour. By remark"He hath no form nor comeliness,    able circumstances which no human
and when we shall see him, there is  sagacity could have foreseen or antino beauty that we should desire     cipated, there occurred a general divihim;"-" we hid, as it were, our     sion of a portion of his raiment,
faces from him; he was despised, and  without an appeal to the lot, among
we esteemed him not."   It accords  the soldiers who were engaged in
also better with the statement in the  crucifying him, and a specific disposal
following verse; "they," that is, the  of one article of his raiment by the lot,
same persons referred to, "part my  Matt. xxvii. 35; Luke xxiii. 34; John
garments among them."               xix. 23, 24. It never occurred in the
18. They part my garments among  life of David, as far as we know, or
them. They divide; they apportion.  have reason to believe, that his eneThis refers merely to the fact that  mies stripped him, and divided his
they made such a division or distribu-  garments among themselves; and the
tion of his garments; the manner in  description here, therefore, could be




PSALM XXII.                           203
19 But be not thou far from me,   sword; my 1 darling from      the
O LORD: O my strength, haste         2 power of the dog.
thee to help me.                       21 Save me from      the lion's
20 Deliver my soul from     the         1 only one.     2 kant.
applicable only to some one else. It  Prof. Alexander, my lonely one. De
was completely fulfilled in the Saviour;  Wette, my life. The Hebrew wordand this verse, therefore, furnishes the'Tr', yahhid —means one alone, only,
fullest proof that the psalm refers to  as of an only child;-then one alone,
him. At the same time it should be  as forsaken, solitary, wretched, Ps.
observed that these circumstances are  xxv. 16; lxviii. 6;-then it means one
such that an impostor could not have  only, the only one, in the sense of
secured the correspondence of the   most dear, darling. Here, according
events with the prediction.   The   to Gesenius (Lex.), it is used poetically
events referred to were not under the  for life, as being something most dear,
control of him whose garments were  or as denoting all that we have, and,
thus divided. They depended wholly  therefore, most precious. Comp. Job
on others; and by no art or plan    ii. 4. This is the most probable intercould an impostor have so arranged  pretation here, as it would thus cormatters that all these things should  respond with the expression in. the
have appeared to be fulfilled in him-  first part of the verse, "deliver my
self,                               soul."  ~i From the power of the dog.
19. But be not thou far from me,  Marg., as in Heb., from  the hand.
O LORD. O JEHOVAH. Others-all       The enemy is represented, as in ver.
others-have forsaken me, and left   16, as a dog (see Notes on that verse);
me to perish. Now, in the day of    and then that enemy is spoken of as
my desertion and my peril, be thou  inflicting death by his hand. There
near to me.   See ver. 11.  This is  is a little incongruityin speaking of a
the burden of the prayer in the whole  dog as having hands, but the image
psalm, that God would not leave him,  before the mind is that of the enemy
but sustain and deliver him. Comp.  with the character of a dog, and thus
ver. 1. ~ 0 my strength. Source of  there is no impropriety in using in
my strength; thou on whom I rely    reference to him the language which
for support and deliverance. f7 Haste  is commonly applied to a man.
thee to help me. Help me speedily.    21. Save me from the lion's mouth.
Come to support me; come to deliver  His enemies represented as fierce and
me from these dreadful sorrows. This  ravening lions, comp. ver. 13. IT For
is not necessarily a prayer to be   thou hast heard me. The word heard
rescued from death, but it would be  in this place is equivalent to savedapplicable to deliverance from those  or saved in answer to prayer. The
deep mental sorrows that had come   fact of hearing the prayer, and answerupon him-from this abandonment to   ing it, is regarded as so identical, or
unutterable woes.                   the one as so certainly following from
20. Deliver amy soul from the sword.  the other, that they may be spoken of
The word soul here means life, and  as the same thing.    ~  From  the
denotes a living person. It is equiva-  horns of the unicorns. The idea here
lent to "deliver me."  The sword is is, that he cried to God when exposed
used to denote an instrument of     to what is here called "the horns of
death, or anything that pierces like a  the unicorns."  That is, when sursword. Comp. 2 Sam. xi. 24, 25. As  rounded by enemies as fierce and
applied to the Saviour here, it may  violent as wild beasts,-as if he were
mean those extreme mental sufferings  among " unicorns " seeking his life,that were like the piercing of a sword,  he had called upon God, and God had
~ Mly darling. Marg., my only one.  heard him. This would refer to some




204                        PSALM    XXII.
" mouth: for thou hast heard me    of the congregation will I praise
from the horns of the v unicorns.  thee
22 I w will declare thy name       23 Ye r that fear the LORD,
unto my brethren: in the midstpraise him: all ye the seed of
u 2 Tim. iv. 17.  v Isa. xxxiv. 7.. c,   1
wv Ps. xl. 9; IIcb. ii. 11, 12.
former period of his life, when sur-  the Redeemer, it means that lie
rounded by dangers, or exposed to  would make the name of God known
the attacks of wicked men, and when  to men, or that through him that
he had called upon God, and had    name wouldbemadeknown. ~1 Unto
been heard.  There were not a few  my brethren.  Comp. John xx. 17;
occasions alike in the life of David  Rom. viii. 29.  The word brethren
and in the life of the Saviour, to  would embrace literally brothers;
which this would be applicable. The  kinsfolk; countrymen; then, those of
fact that he had thus been delivered  the same opinion, profession, or refrom  danger, is now urged as an   ligion; then, in a still larger sense,
argument why God was to be re- the human race as descended from a
garded as able to deliver him again,  common parent.  As having referand why the prayer might be offered  ence to the Redeemer, it would einthat he would do it; comp. vers. 9-11. brace here not only those who were
To see the force of this it is not  his immediate followers and whom
necessary to be able to determine  he called brethren,-not only those
with accuracy what is meant here by  of his own nation,-but the human
the word rendered unicorn, or whether  family in general, towards whom he
the psalmist referred to the animal  consented to sustain this relation.
now denoted by that term. The ex-  Comp. Notes on Heb. ii. 10-12,
istence of such an animal was long  where this passage is quoted and
regarded as fabulous; but though it  expressly applied to our Saviour.
has been proved that there is such an  ~ In the midst of the congregation.
animal, it is not necessary to suppose  Among the people assembled to worthat the psalmist referred to it. Ge-  ship there. See Notes on Heb. ii. 12.
senius renders the word-'.N3, reem  This is the place where praise is com-buffalo (Lex.). So also De Wette.  monly celebrated, and lie says that
See Notes on Job xxxix. 9, 10, where  there he would make known the
the meaning of the word is fully con-  goodness of God. Comp. Isa. xxxviii.
sidered. The word occurs elsewhere  19, 20. It is not necessary to show
only in Numb. xxiii. 22; xxiv. 8;  that this was literally done by the
Deut. xxxiii. 17; Ps. xxix. 6; xcii. 10;  Redeemer. It is enough to observe
Isa. xxxiv. 7, in all which places it is that this is the usual language of
rendered unicorn, or unicorns.     piety, and that the effect of his work
22. I will declare thy name. I will has been to cause the praises of God
make thee known; that is, thine exist- to be celebrated in tens of thousands
ence; thy perfections; thy law; thy  of the congregations of his saints.
method of salvation. As the result or  23. le that fear the LOgD.  A
effect of the interposition which he de-  phrase denoting those who are pious.
sired, and for which he prayed, he says  ~ Praise him.  This is language
that he would diffuse a knowledge of which may be supposed to be adGod. This is an expression of true  dressed by the speaker in the great
piety, and is a statement of what in a  congregation. In the previous verse
pure mind will always be consequent  he had said that he would praise God
on a gracious Divine interposition,-a  " in the midst of the congregation;"
purpose to make the character of the  he here speaks as if he were in that
benefactor known. Comp. Ps. li. 12, congregation, and addressing them.
13; xviii. 48, 49. As applicable to  He, therefore, calls on them to praise




PSALM    XXII.                         205
Jacob, glorify him; and       fear     25 My praise shall be of thee in
him, all ye the seed of Israel.     the great congregation: z I a will
24 For he hath not despised       pay my vows before them      that
nor abhorred the affliction of the  fear him.
afflicted, neither hath he hid his    26 The meek b shall eat and be
face from   him; but when      he   satis ed: they shall praise the
y cried unto him, he heard                a Ps. cxvi. 14; Eccles. v. 4, 5.
y Hel). v. 7.  z Ps. lxvi. 13-16.      b Matt. v. 5.
and honour God. S~ All ye the seed  this means that though the darkness
of Jacob, glorify him. The descend-  seemed to continue till death, yet it
ants of Jacob; that is, all who are  was not an utter forsaking.   His
true worshippers of God.   ~T And   prayer was heard; his work was acfear him. Honour him, worship him.   cepted; the great object for which
See Notes on Ps. v. 7. ~1 All ye the  he came into the world would be acseed of Israel.  Another name for   complished; he himself would rise
Jacob (Gen. xxxii. 28), and designed  triumphantly from his sufferings; and
to denote also all who are true     the cause which lie came to establish,
worshippers of Jehovah.             and for which he died, would finally
24. For he hath not despised nor  prevail in the world. Comp. Heb. v.
abhorred the affliction of the afflicted.  7, 8; John xi. 42; Isa. liii. 11, 12.
This expresses the belief that his    25. My praise shall be of thee.
prayer had been heard.   The fact   That is, I will praise thee. I will
that he had been thus heard is here  call to remembrance thy goodness,
assigned to be the ground or reason  and will unite with others in celefor the exhortation in the previous  brating thy faithfulness and lovingverse, addressed to all the pious. The  kindness. 1~ In the great congregaLord had heard his prayer, and this  tion. See Notes on ver. 22. O~ I
was a reason why others should also  will pay my vows before them that fear
confide in the Lord, and feel assured  him. In the presence of his worshipthat he would likewise hear their   pers. That is, he would keep the
prayers. ~ Neither hath he hid his  vows which in his afflictions he had
face from him.. Thatis,permanently,  made, that he would praise and serve
constantly, finally, conmpletely. He  God. These vows or promises were
has not wholly abandoned me, but    of the nature of a debt which he says
though he seemed to forsake me, it  he would remember to pay. Of the
was for a time only; and his friend-  Redeemer, this need not be understood
ship has not been ultimately and for  personally, but it means that as the
ever withdrawn. It was indeed the   result of his prayer having been heard,
foundation of all the petitions in this  the worship of God would be celepsalm that the Lord had hid his face  brated by those who feared him. The
from the sufferer (ver. 1); but, from  solemn worship of the people of God
this verse, it seems that it was only  -the praises which they offer to the
for a time. That which he passed    Most High-may be regarded as worthrough was a temporary darkness,   ship paid by the Redeemer himself,
succeeded by the clear manifestations  for he does it in the persons and serof the Divine favour.    The Lord   vices of those whom   he redeemed.
heard his prayer; the Lord showed   All the praises which proceed from
that he had not utterly forsaken him.  their hearts and lips are the fruit of
~ But when he cried unto him, he    his "vows," of his fidelity, and his
heard.  Showing that now he had     prayers.
the evidence and the assurance that   26. The meek shall eat and be
his prayer had been heard. As ap-   satisfied.  The word meek-V-  %.
plicable to the Redeemer on the cross,  anavim-means here rather afflicted,




206                         PSALM   XXII.
LORD that seek him: your heart         28 For the   kingdom    is the
shall live for ever.                LORD'S, and he is the governor
27 All the ends of the world      among the nations.
shall remember and turn unto the      29 All they that be fat upon
LORD; and all the kindreds of       earth shall eat and worship: all
the nations shall worship before    they that go down to the dust
thee.                               shall bow before him: and none
distressed, nmiserable.  This is its  that is, they would worship him as
usual meaning. It is employed some-  the true God. ~I And turn unto the
times in the sense of mild or meek  LORD. Turn away from their idols
(comp. Num. xii. 3); but it here    to worship the living God. ~[ And all
manifestly denotes the afflicted; the  the kindreds of the nations. All the
poor; the distressed.  When it is families.   The   numerous   families
said that they would "eat and be    upon the earth that constitute the
satisfied," the idea is that of pros-  one great family of mankind. ~ Shall
perity or abundance; and the state-  worship before thee. Shall worship
ment is, that, as the result of the  in thy presence; that is, shall worship
Redeemer's work, blessings in abun-  thee. The language is derived from
dance would be imparted to the poor  the act of worshipping God in the
and the distressed-those who had    tabernacle or the temple, before the
been destitute, forsaken, and friend-  visible symbol of his presence there.
less. 1 They shall praise the LORD  As applicable to the Redeemer, this
that seek him. Those that worship   language is in accordance with what
God, or the pious, shall see abundant  is uniformly said of him and his work,
cause to praise God. They will not  that the world would be converted to
merely call upon him   by earnest   the living and true God.    Comp.
prayer, but they will render him    Notes on Ps. ii. 8.
thanks for his mercies.  [ Yobur heart  28. For the kingdom is the LORD'S.
shall live for ever. The hearts of  The dominion belongs of right to
those that worship God. Their hearts  Jehovah, the true God.  See Matt.
would not faint or be discouraged.  vi. 13; Ps. xlvii. 7, 8. ~S And he is
They would exult and rejoice con-   the governor among the nations.' He
tinually. In other words, their joy  is the rightful governor or ruler
and their praise would never die    among the nations.  This is an asaway.                               sertion of the absolute right of Je27. All the ends of the world. All  bovah to reign over the nations of
parts of the earth; all nations. The  the earth, and the expression of an
earth is frequently represented in the  assurance on the part of the Messiah
Scriptures as having limits or boun.  that, as the consequence of his work,
daries; as spread out; as having    this empire of Jehovah over the
corners, etc. Comp. Isa. xi. 12; Jer.  nations would be actually established.
ix. 26; xxv. 23; xlix. 32; Rev. vii. 1.  Comp. Notes on Dan. vii. 13, 14, 27;
This language is in accordance with  and on 1 Cor. xv. 24-28.
the prevailing modes of thinking, in  29. All they that be fat uapon the
the same way as we say, "the sun    earth. The general meaning of this
rises;" "'the sun sets," etc. ~S Shall  verse is, that all classes of persons
remember.   The nations are often   will come and worship the true God;represented as forgetting God; that  not the poor and needy only, the afis, they act as if they had once known  flicted, and the oppressed, but the rich
him, and had then forgotten him.    and the prosperous. There are three
See Job viii. 13; Ps. ix. 17; 1. 22;  classes mentioned as representing
Rom. i. 21. Here it is said that they  all:-(1) the rich and prosperous; (2)
would again call God to remembrance;  they who bow down to the dust, or




PSALM XXII.                           207
can keep alive his own soul.         31 They shall come, and shall
30 A seed shall serve him; it    declare his righteousness c unto
shall be accounted to the LORD     a people that shall be born, that
for a generation.                  he hath done this.
c Rom. iii. 21-26.
the crushed and the oppressed; (3)  and rendered seed-~_n, zera-means
those who are approaching the grave,  properly a solving; then, a planting,
and have no power to keep tlemselves  a plantation; then, seed sown-of
alive. The first class comprises those  plants, trees, or grain; and then, a
who are mentioned here as beingfat.  generation of men,-children, offThis image is often used to denote  spring, posterity: Gen. iii. 15; xiii.
prosperity: Judg. iii. 29; Job xv. 27;  16; xv. 5, 13; et al. Hence it means
Ps. xvii. 10; lxxiii. 4 (Heb.); Dent.  a race, stock, or family. It is used
xxxi. 20; xxxii. 15. The meaning is,  here as denoting those who belong
that the rich, the great, the prosperous  to the family of God; his children.
would be among the multitudes who  Comp. Isa. vi. 13; lxv. 9, 23. The
would be converted to the living God. meaning here is, that, as the result
t Shall eat and worship. This ex-  of tle work performed by the sufferer,
pression is derived from the custom of  many would be brought to serve God.
offering sacrifices, and offeasting upon  ~ It. To wit, the seed mentioned;
portions of the animal that was slain.  the people referred to.  [ Shall be
In accordance with this, the blessings  accounted to the Lord for a genera.
of salvation are often represented as a  tion. The word here rendered Lord
feast to which all are invited. See  is not Jehovah, but Adonai,-a word
Notes on Isa. xxv. 6. Comp. Luke   which is often used as a name of
xiv. 16. ~ All they that go down to  God,-and should not be printed here
the dust. All those descending to the  in small capitals.  Prof. Alexander
dust. Those who are bowed down to  renders this, it seems to me imthe dust; who are crushed, broken,  properly, "It shall be related of the
and oppressed;-the poor, the sad,  Lord to the next generation."  So
the sorrowful. Salvation is for them,  De Wette and Hengstenberg.  But
as well as for the rich and the great. the common rendering appears to me
~ Shall bow before him. Shall wor-  to furnish a better signification, and
ship before the true God.  ~ And   to be more in accordance with the
none can keep alive his own soul. Or  meaning of the original. According
rather, and he who cannot keep his to this he idea is, that the seed-the
soul (that is, himself) alive. So the  people referred to-would be reckoned
Hebrew properly means, and this ac-  to the Lord as a generation of his
cords better with the connexion. The  own people, a race, a tribe, a family
class here represented is composed of  pertaining to him.  They would be
those who are ready to perish, who are  regarded as such by him; they would
about to die,-the aged-the infirm-  be so estimated by mankind. They
the sick-the dying.   These, thus  would not be a generation of aliens
helpless, feeble, and sad, shall also  and strangers, but a generation of his
become interested in the great plan  people and friends. Comp. Ps.'lxxxvii.
of salvation, and shall turn unto the  6.
Lord. These classes would represent  31. They shall come. That is, there
all the dwellers on the earth; and  were those who would thus come.
the affirmation is equivalent to a  Who these would be is not specified.
statement that men of all classes  The obvious sense is, that some would
would be converted, and would par-  rise up to do this; that the succes3
take of the blessings of salvation.  sion of such men would be kept up
30. A seed shall serve him.  A   from age to age, making known these
people; a race. The word used here,  great facts and truths to succeeding




208                         PSALM    XXIII.
generations. The language would be  taunts and   revilings of his enoapplicable to a class of men called,  mies; his consciousness of prostrated
from age to age, to proclaim these   strength; his feelings as the soldiers
truths, and set apart to this work. pierced his hands and his feet, and
It is afair application of the verse to  as they proceeded to divide his rairefer it to those who have been actu-  ment; his prayer that his enemies
ally designated for such an office,-  might not be suffered to accomplish
the ministers of religion appointed to  their design, or to defeat the work of
keep up the memory of the great      redemption; his purpose to make God
work of redemption in the world.     known to men; his assurance that
Thus understood, the passage is a    the effect of his sufferings would be to
proper carrying out of the great truths  bring the dwellers on the earth to
stated in the psalm-that, in virtue  serve God, and to make his name and
of the sufferings of the Redeemer, God  his righteousness known to far distant
would be made known to men; that     times. I regard the whole psalm,
his worship would be kept up in the  therefore, as applicable to the Messiah
earth; that distant generations would  alone; and believing it to be inspired,
serve him. ~f And shall declare his  I cannot but feel that we have here a
righteousness.  No language could    mostinterestingand affecting account,
better describe the actual office of  given long before it occurred, of zlcat
the ministers of the Gospel as ap-   actually passed through the mind of
pointed to set forth the "righteous-  the Redeemer when on the cross,-anl
ness" of God. to vindicate his govern-  account more full than we have anyment and la as, and to state the way  where else in the Bible. Other sta.tein which men may be made righteous,  ments pertain more particularly to
or may be justified.   Comp. Rom.    the external events of the crucifixion;
i. 17; iii. 26. ~ Unto a people that  here we have a record in anticipation
shall be born. To future generations.  of what actually passed through his
[ That he hath done this. That God   own mind in those hours of unspeakhas done or accomplished what is     able anguish when he made an atonestated in this psalm; that is, on the  ment for the sins of the world.
supposition that it refers to the
Messiah, that he has caused an atone-          PSALM XXIII.
ment to be made for mankind, or that
redemption has been  aprkovided orthh  This psalm is asserted in the title to
redemption has been provided through
~the suferinV s  of the Messiah.     have been composed by David, and there
Zthe sutlenngs o the Messiah.  is nothing in its contents contrary to this
I have given what seems to me to  supposition, as there is nothing in it that
be a fair exposition of this psalm,  would lead us necessarily to ascribe it to
referring it wholly to the Messiah.  him. The contents of the psalm indeed
No part of the interpretation, on this  correspond with the facts of his history,
view of the psalm, seems to me to be  and with the recollections of his early life
forced or unnatural, and as thus in-      eprd; but it is such as   ght
have been composed by any one who had
terpreted it seems to me to have as  been, n     n fc   by any one though
fair and obvious an applicability to  he had  ot been, a shepherd, as the
him as even the liii. chapter of Isaiah,  images in it are such as are common in
or any other portion of the prophecies.  all poetry. Still, there is nothing to
The scene in the psalm is the cross,  lead us to doubt that it was written
the Redeemer suffering for the sins of  by David.
man. The main features of the psalm   It is wholly uncertain on what occarelate to the course of thoughts which  sion the psalm was composed, as there
then passed through the mind of the  are in the psalm no historical references,
no indications of time, and no allusions
Redeemer; his sorrow at the idea of  to any circumstances in the life of the
being abandoned by God; his con-     author. It is impossible even to deterfidence in God; the remembrance of  mine whether it was composed in a time
his early hopes; his emotions at the  of prosperity or adversity; whether




PSALM    XXIII.                           209
PSALM     XXIII.              shall not e want.
A Psalm of David,.
Ad Isa. x. 11; Jon. 11, 14.
THE LORD is my d shepherd; I                 e Ps. lxxxiv. 11.
when the author was persecuted, or    had always manifested towards him the
when he was prosperous and trium-     care which a shepherd takes of his flock,
phant. The only apparent allusion to  vers. 1-3; and (b) That he had prepared
any circumstance of the poet's life is in  a table before him in the very presence of
ver. 6, wheme he says, as the crowning  his enemies, or that he had abundantly
joy which he anticipated, that he would  provided for him in their very sight,
"dwell in the house of the Lord for   and when they were endeavouring to
ever," —from which it has been inferred  destroy him,-thus giving him the asby some that he was then in exile. But  surance that he never would leave him,
this allusion is of too general a character  ver. 5.
to justify this inference with certainty.  The psalm, therefore, may be regarded
Such a hope might be expressed by any  as consisting of two main parts:
one in any circumstances, as the highest  I. The general subject of the psalmdesire of a pious heart. Kimchi sup-  the confidence of the author in God-the
poses that the psalm was composed by  assurance that he would always so proDavid in the wilderness of Hareth     vide for him that he would not want,
(1 Sam. xxii. 5); and that it pertained  ver. 1.
to the people of Israel, and to their   II. The grounds or reasons for this
return from  exile. But this is mere  confidence, vers. 2-6. These are twoconjecture.  The Chaldee Paraphrase   fold:
applies the psalm to the Hebrew people  (1.) An argument derived from the
when delivered from captivity and exile,  care of God over him  as a shepherd,
as a song of triumph on their return to  vers. 2-4.
their own land. Riidinger, and J. D.    (a) The statement of the fact, vers.
Michaelis, suppose that it refers to the     2, 3,
time when David had obtained a cor-     (b) The argument, ver. 4. From his
plete victory over all his enemies-when      experience of the Divine care in
the rebellion of Absalom was quelled, and    the past, he says that he would
when he was seated quietly on his            not be afraid even to descend into
throne. Probably if we are to attempt        the valley of death.
to fix a time, it was at that period of his  (2.) An argument derived from the
life-an advanced period-when the re-  fact that God had provided for him in the
collection of the merciful interposition  very presence of his enemies, vers. 5, 6.
of God in his behalf so often manifested,  (a) The statement of the fact; or a
would suggest the brightest image of his     reference to his life, during
earlier years, the watchful care which       which God had shown the same
he as a shepherd had extended over his       care and goodness as if He had
own flock —-a care which God had now         spread a table for him even in
extended over him in the perils of his       the sight of his enemies, ver. 5.
own life. Still, all this is lo more than  (b) The confident assurance, derived
conjecture.                                  from that fact, that God would
The psalm has always been regarded         follow him  with goodness and
as one of exquisite beauty. The main         mercy all the days of his life;
subject is the watchful care which God       that his future course would be
had extended over the author, and the        as if he were always to dwell in
consequent assurance which he felt that      the house of the Lord, ver. 6.
God would still watch over him, and
supply all his need. The leading thought  1.  The LORD   is my   shepherd.
-the essential idea-is, his full belief  Comp. Gen. xlix. 24, "From thence
that God would provide for him, and   is the shepherd, the stone of Israel;"
that he would never be left to want.  Ps. xxx. 1, "ive ear, 0 Shepherd
This is the thought with which the    of Isra."   See also Ntes on Jh
psalm commences: "The Lord is my      of Isr4.     ee also Notes on John
shepherd; I shall not want:" and this    114        he          on of the
thought is carried through the psalm.  care which God extends over his peoIt is illustrated by two facts or images:  ple to that of a shepherd for his flock
(a) That God was his shepherd; that he  is one that would naturally occur to




210                         PSALM XXIII.
2 He maketh me to lie down in       3 He restoreth my soul: he
1 green pastures: he leadeth me     leadeth me in the paths of rightbeside the still 2 waters.          eousness for his name's sake.
I pastures of tender grass.           2 waters of quietness.
those who were accustomed to pas-   repose. The word rendered in the
toral life. It would be natural that  margin tender grass —c.T., desheit should suggest itself to Jacob   refers to the first shoots of vegeta(Gen. xlix. 24), and to David, for  tion from the earth-young herbage
both of them  had been shepherds.   -tender grass-as clothing the meaDavid, in  advanced years, would    dows, and as delicate food for cattle,
naturally remember the occupations  Jpb vi. 5. It differs from ripe grass
of his early life; and the remem-   ready for mowing, which is expressed
brance of the care of God over him  by a different word-1nrT, hatzir.
would naturally recall the care which The idea is that of calmness and re
he had, in earlier years, extended pose, as suggested by the image of
over his flocks. The idea which the  flocks lying down on the grass. But
language suggests is that of tender  this is not the only idea. It is that
care; protection; particular atten-  of focks that lie down on the grass
tion to the young and the feeble fully fed or satisfed,-their wants
(comp. Isa. xl. 11); and providing  being completely supplied. The exact
for their wants. All these things are  point of contemplation in the mind
found eminently in God in reference  of the poet, I apprehend, is that of a
to his people.  ~ I shall not want. flock in young and luxuriant grass,
This is the main idea iiS the psalm,  surrounded by abundance, and, having
and this idea is derived from the fact  satisfied their wants, lying down
that God is a shepherd.' The meaning  amidst this luxuriance with calm con.
is, that, as a shepherd, he would   tentment.  It is not merely a flock
make all needful provision for his  enjoying repose; it is a flock whose
flock, and evince all proper care for  wants are supplied, lying down in
it. The words shall not want, as ap-the midst of abundance. Applied to
plied to the psalmist, would em-    the psalmist himself, or to the people
brace everything that could be a    of God generally, the idea is, that
proper object of desire, whether tem-the wants of the soul are met and
poral or spiritual; whether pertain-  satisfied, and that, in the full enjoying to the body or the soul; whether  ment of this, there is the conviction
having reference to time or to eter-of abundance,-the repose of the soul
nity.     There is no reason for sup-  at present satisfied, and feeling that
posing that David limited this to his  i such abundance want will be altemporal necessities, or to the present ys unlnown.   [ He leadeh me
life, but the idea manifestly is that  s    thestillwates.  Marg.,waters
beside the still waters. Marg., waters
God would provide all that was need-of quietness.  Not stagnant waters,
ful for himalways. Comp.Ps. xxxiv.  but waters not tempestuous and
9, "There is no want to them that   stormy; waters so calm, gentle, and
fear him."  This idea enters essen-  still, as to suggest the idea of repose,
tially into the conception of God as  and such as prompt to repose. As
the shepherd of his people, that all  applied to the people of God, this detheir real wants shall be supplied.  notes the calmness-the peace-the
2. He makceth me to lie dote in   repose of the soul, when salvation
green pastures.  Marg., pastures of      a             running stream;
tender grass. The Hebrew word ren-          there is  o apprehension of
dered pastures means usually dwell-  want when the heat is at peace
ings, or habitations.  It is applied  with God.
here properly to pastures, as places  3. He restoreth  y soul. Literally,
where flocks and herds lie down for    e causes my life to return.  D
"He causes my life to return." Do




PSALM XXIII.                         211
4 Yea, though I walk through     with me; thy rod and thy staff
the valley of the shadow of death,  they comfort me.
I will fear no evil: for thou f art            f isa. xliii. 2.
Wette, " He quickens me," or causes  None that thus submit to him ever go
me to live.  The word soul here    astray.
means life, or spirit, and not the soul  4. Yea, though I walk through the
in the strict sense in which the term  valley of the shadow of death. The
is now used. It refers to the spirit  meaning of this in the connexion in
when exhausted, weary, or sad; and  which it occurs is this:-" God will
the meaning is, that God quickens  lead and guide me in the path of
or vivifies the spirit when thus ex-  righteousness, even though that path
hausted. The reference is not to the  lies through the darkest and most
soul as wandering or backsliding from  gloomy vale-through deep and disGod, but to the life or spirit as ex-  mal shades-in regions where there is
hausted, wearied, troubled, anxious,  no light, as if death had cast his
worn down with care and toil. The  dark and baleful shadow there. It is
heart, thus exhausted, he re-animates.  still a right path; it is a path of
He brings back its vigour. He en-  safety; and it will conduct me to
courages it; excites it to new effort;  bright regions beyond. In that dark
fills it with new joy. ~ He leadeth  and gloomy valley, though I could
me in the paths of righteousness. In  not guide myself, I will not be
right paths, or right ways. He con-  alarmed; I will not be afraid of wanducts me in the straight path that  dering or of being lost; I will not
leads to himself; he does not suffer  fear any enemies there,-for my Shepme to wander in ways that would    herd is there to guide me still."  On
lead to ruin.  In reference to his the word here rendered shadow of
people it is true (a) that he leads  death —n)l1'2,tzalmavehh-see Notes
them  in the path by which they   on Job iii. 5; Isa. ix. 2. The word
become righteous, or by which they  occurs besides only in the following
arejustified before him; and (b) that  places, in all of which it is rendered
he leads them in the way of upright-  shadow of death: Job x. 21, 22; xii.
ness and truth. He guides them in  22; xvi. 16: xxiv. 17 (twice); xxviii.
the way to heaven; his constant care  3; xxxiv. 22; xxxviii. 17; Ps. xliv.
is evinced that they may walk in that  19; cvii. 10, 14; Jer. ii. 6; xiii. 16;
path. ~ For his name's sake. For   Amos v. 8. The idea is that of death
his own sake; or, that his name may  casting his gloomy shadow over that
be honoured. It is not primarily on  valley-the valley of the dead. Hence
their account; it is not solely that  the word is applicable to any path of
they may be saved.   It is that he  gloom or sadness; any scene of trouble
may be honoured (a) in their being  or sorrow; any dark and dangerous
saved at all; (6) in the manner in  way. Thus understood, it is applicable
which it is done; (c) in the influence  not merely to death itself-though it
of their whole life, under his guidance,  embraces that-but to any or all the
as making known his own character  dark, the dangerous, and the gloomy
and perfections. Comp. Isa. xliii. 25;  paths which we tread in life: to ways
xlviii. 9; lxvi. 5; Jer. xiv. 7. The  of sadness, solitude, and sorrow. All
feeling expressed in this verse is that  along those paths God will be a safe
of confidence in God; an assurance  and certain guide.  T I will fear no
that he would always lead his people  evil.  Dark, cheerless, dismal as it
in the path in which they should go. seems, I will dread nothing.  The
Comp, Ps. xxv. 9. This he will always  true friend of God has nothing to
do if men will follow the directions of  fear in that dark valley. His great
his word, the teachings of nis Spirit,  Shepherd will accompany him there,
and the guidance of his providence,  and can lead him  safely through,




212                        PSALM XXIII.
5 Thou preparest a table before   mies: thou 1 anointest my head
me in the presence of mine ene-     with oil; my cup runneth over.
1 makestfai
however dark it may appear.   The   or to drive off the enemies of the
true believer has nothing to fear in  flock. The crook is said (see Rosenthe most gloomy scenes of life; lie  miller, in loc.) to have been used to
has nothing to fear in the valley of  seize the legs of the sheep or goats
death; he has nothing to fear in the  when they were disposed to run away,
grave; he has nothing to fear in the  and thus to keep them   with the
world beyond. ~ For thou art with   flock. "The shepherd invariably carme. Thou wilt be with m+. Though   ries a rod or staff with him when he
invisible, thou wilt attend me.  I  goes forth to feed his flock. It is
shall not go alone; I shall not be  often bent or hooked at one end,
alone. The psalmist felt assured that  which gave rise to the shepherd's
if God was with him lie had nothing  crook in the hand of the Christian
to dread there.  God would be his   bishop. With this staff he rules and
companion, his comforter, his pro-  guides the flock to their green pastector, his guide. How applicable is  tures, and defends them from their
thisto death! The dying man seems   enemies. With it also he corrects
to go into the dark valley alone. His  them when disobedient, and brings
friends accompany him as far as they  them back when wandering."  (The
can, and then they must give him the  Laud and the Book, vol. i., p. 305.)
parting hand. They cheer him with    ~ They comfort me.   The sight of
their voice until he becomes deaf to  them  consoles me. They show that
all sounds; they cheer him with their  the Shepherd is there. As significant
looks until his eye becomes dim, and  of his presence -and his office, they
he can see no more; they cheer him  impart confidence, showing that he
with the fond embrace until he be-  will not leave me alone, and that he
comes insensible to every expression  will defend me.
of earthly affection, and then he seems  5. Thou preparest a table.  The
to be alone. But the dying believer  image is now changed, though ex
is not alone. His Saviour God is with  pressing the general idea which is
him in that valley, and will never  indicated in the first verse of the
leave him. On his arm he can lean,  psalm, "I shall not want."  The eviand by his presence he will be com-  dence or proof of this in the previous
forted, until lie emerges from  the  verses is, that God was a shepherd,
gloom into the bright world beyond.  and would provide for him as a shepAll that is needful to dissipate the  herd does for his flock; the evidence
terrors of the valley of death is to be  here is that God had provided a table,
able to sav, "Thou art with me."    or a feast, for him in the very preIT Thy rod and thy staff. It may    sence of his enemies, and had filled
not be easy to mark the difference  his cup with joy.   The word table
between these two words; but they   here is synonymous with feast; and
would seem  probably to refer, the  the meaning is, " thou providest for
latter to the staff which the shepherd  my wants." There may be an allusion
used in walking, and the former to  here to some particular period of the
the crookl which a shepherd used for  life of the psalmist, when he was in
guiding his flock. The image is that  want, and when he perhaps felt an
of a shepherd in attendance on his  apprehension that he would perish,
flock, with a staff on which he leans  and when God had unexpectedly prowith one hand; in the other hand    vided for his wants; but it is imthe crook or rod which was the      possible now to determine to what
symbol of his office. Either of these  occasion he thus refers. There were
also might be used to guard the flock,  numerous occasions in the life of
~~~~~~~nue'qocc a i        n               nth     ieo




PSALM    XXIII.                        213
6 Surely goodness and mercy       my life; and I will dwell in the
shall follow  me all the days of    house of the LORD 1 for ever.
1 to lelnth of days.
David which would be well repre-     effect of God's merciful dealings with
sented by thi.s language, as if God  him had been to lead his mind to the
had provided a meal for him in the   assurance that God would always be
very presence of his foes, and in spite  his shepherd and friend; that he
of them.   IT Before me. For me.    would never leave him    to want.
It is spread in my presence, andfor  ~ All the days of my life. Through
me. IT In the presence of mine ene-  all its changes; in every variety of
mies. That is, in spite of them, or  situation; until I reach its close.
so that they could not prevent it.  Life indeed would end, and he does
They were compelled to look on and  not venture to conjecture when that
see how God provided for him.   It  would be; but as long as life should
was manifest that this was from God;  continue, he felt confidently assured
it was a proof of the Divine favour;  that everything needful for him would
it furnished an assurance that he   be bestowed upon him.    The lanwho had done this would never leave  guage is the utterance of a heart
him to want. The friends of God are  overflowing with joy and gratitude
made to triumph in the very presence  in the recollection of the past, and
of their foes.  Their enemies are   full of glad anticipation (as derived
compelled to see how he interposes in  from the experience of the past) in
their behalf, how he provides for   regard to the future. ~f And I will
them, and how he defends them.      dvell in the house of the LORDfor ever.
Their final triumph in the day of   Marg.,as in Hebrew, to length of days.
judgment will be in the very presence  The expression, I think, does not refer
of all their assembled enemies, for in  to eternity or to heaven, but it is
their very presence he willpronounce  parallel with the former expression
the sentence which will make their  "All the days of my life;" that is,
eternal happiness sure, Matt. xxv. 31  he would dwell in the house of the
-36.    [ Thou anointest mny head   Lord as long as he lived,-with the
with oil. Marg., as in IHeb., nakrest  idea added here, which was not in the
fat. That is, thou dost pour oil on  former member of the sentence, that
my head so abundantly that it seems  his life wcould be long, or that he
to be made fat with it. The expres-  hoped and anticipated that he would
sion indicates abundance.  The al-  live long on the earth.  The phrase
lusion is to the custom of anointing  here used, " I will dwell in the house
the head on festival occasions, as an  of the Lord," is one that is several
indication of prosperity and rejoicing  times employed in the Psalms as in(see Notes on Matt. vi. 17; Luke    dicative of the wish of the psalmist.
vii. 46), and the whole is indicative  Thus in Psalm xxvii. 4, " One thing
of the Divine favour, of prosperity,  have I desired of the Lord, that will
and of joy. ~ My cup runneth over.  I seek after; that I may dwell in the
It is not merely full; it runs over.  house of the Lord all the days of my
This, too, indicates abundance; and  life."  Ps. xxvi. 8, "Lord, I have
from the abundance of the favours   loved the habitation of thy house,
thus bestowed, the psalmist infers  and the place where thine honour
that God would always provide for   dwelleth."  Ps. lxv. 4, "Blessed is
him, and that he would never leave  the man whom thou choosest, and
him to want.                        causest to approach unto thee, that
6. Surely goodness and mercy shall  he may dwell in thy courts."  Ps.
followz me. God will bestow them     lxxxiv. 4, "Blessed are they that
upon me. This is the result of what  dwell in thy house."  (Comp. also
is stated in the previous verses. The  vers. 1, 3, and 10 of Psalm lxxxiv).




214                          PSALM XXIV.
The language here is obviously taken  have been the temple; for (a) that was
from the employment of those who     not erected in the time of David; and
had their habitation near the taber   (b) the description (ers. 7-10) is rather
nacle, and afterwards the temple,    that of entering into a city than into a,,whose business it was to attend con-  temple or a place of public worship, for
the psalmist calls on the "gates " to lift
stantly on the service of God, and to  up their heads,-an expression more
minister in his courts.  We are not  suitable to a city than to the doors of a
to suppose of David that he antici-  tabernacle or a temple. According to
pated such a residence in or near the  this view, no occasion seems more approtabernacle or the house of God; but  priate than that of removing the ark
the meaning is, that he anticipated  from the house of Obed-edom to "the
and desired a life as if he dwelt there,  city of David," or to Jerusalem, as described in 2 Sam. vi. 12-17. David in*and as  f he was constantly engaged  deed placed the ark " in the midst of the
in holy occupations. His life would  tabernacle which he had pitched for it"
be spent as f.in the constant service  on Mount Zion (2 Sam. vi. 17), but
of God; his joy and peace in reli-   the particular reference of the psalm
gion would be as if he were always   would rather seem to be to the entrance
within the immediate dwelling-place  of the ark into the city than into the
of the Most High. This expresses     tabernacle. It was probably designed to
the desire of a true child of God.   be sung as the procession approached the
He wishes to live as if he were al-  city where the ark was destined to
remain. The occasion of thus taking up
ways engaged in solemn acts of wor-  the ark into the holy hill where it was to
ship, and occupied in holy things;   abide seems to have suggested the inhe desires peace and joy in religion  quiry, who would be fitted to ascend the
as if he were constantly in the place  holy hill where God abides, and to stand
where God makes his abode, and al    in his presence, vers. 3-6.
lowed to partake of his smiles and     The psalm properly consists of three
friendship. In a very important sense  parts: —
i is...hisprivlegsn        I. An ascription of praise to God as
it is his privilege so to live even on he Maker and Upholder of all things,
earth; it will certainly be his privi-  vers. 1, 2. He is represented as the prolege so to live in heaven: and, full of  prietor of the whole earth, and as having
grateful exultation and joy, every   a right to all that there is in the world,
child of God may adopt this language  since he has made the earth and all which
as his  own, and say confidently,    it contains. This universal claim, this
" Goodness and mercy will follow me  recognition of him as Lord of all, would
all the days of my life here, and I  be peculiarly appropriate in bringing up
shall dwell in the house of the Lord  the symbol of his existence and his
power, and establishing his worship in
for ever,"-for heaven, where God     the capital of the nation.
dwells, will be his eternal home.      II. An inquiry, who would ascend into
the hill of the Lord, and stand in his
PSALM XXIV.                holy place;-who could be regarded as
There is no reason to doubt that the  worthy to engage in his worship, and to
title of this psalm, which ascribes it to  be considered as his friend? vers. 3-6.
David, is correct. A portion of the psalm  This part of the psalm accords in the
(vers. 3-6) has a strong resemblance to  main with Ps. xv.; and the inquiry and
Psalm xv., and doubtless was composed  the answer would be peculiarly approby the same author.                  priate on an occasion such as that on
The occasion on which the psalm was  which the psalm appears to have been
composed is not designated; but from  composed. In asserting God's claim to
its contents it was evidently on some  universal dominion (vers. 1, 2), and in
public occasion of great solemnity; pro-  introducing the symbols of his power into
bably on the removal of the ark of the  the place where he was to be recognised
covenant into its appointed place in  and adored (vers. 7-10), nothing could
Jerusalem, where it was to abide perma-  be more suitable than the question who
nently; a solemn entrance of Jehovah,  would be regarded as qualified to worship
as it were, into the place of his perma-  before him; that is, who would be renent abode, vers. 7-10. This could not  garded as his friends.  The essential




PSALM XXIV.                            215
PSALM     XXIV.             the fulness thereof; the world,
A Psalm of David.         and they that dwell therein:
THE earth is the LORD'S, and
I~~~~~,                             a~~~~~~~~g Ps. 1.12.
thing here asserted to be requisite, as in  the earth's surface, or to what is
Ps. xv., is purity of heart and life,-  treasured up in the earth, or to what
things essential to the evidence of piety  it is made to produce, is subordinate
under every dispensation, patriarchal, to the claims of God, and all should
Mosaic, Christian.
^uiosaic,  Chnstian.                be yielded up at his bidding, whether
III. A responsive song on the entrance  be yielded up at his bidding, whether
0                b~ ULV~UI VVlbhe comes and claims it to be emof the procession with the ark into the he comes and claims it to be emcity, vers. 7-10. This consists of two  ployed in his service, or whether he
strophes, to be sung, it would seem most  comes and sweeps it away by fire
probable, by responsive choirs: —   or flood; by the locust, or by the
First strophe, vers. 7, 8.        palmer-worm.'  And the fulness
(a) The call on the gates to lift up  thereof. All which it contains; everytheir heads, that the Kin  of  thing of which goes tollup the world:
glory might come in.          -animals, minerals, vegetables, men.
(b) The response: Who is this King of  -
g() ory     Wh is h   s Ki0 o  All belong to God, and he has a right
(c) The answer: Jehovah, mighty in  to claim them for his service, and to
battle.                       dispose of them as he pleases. Thisvery
Second strophe, vers. 9, 10.      language, so noble, so true, and so fit
(a) The call on the gates to lift up  to be made conspicuous in the eyes of
their heads, that the King of  men, I saw inscribed in a place where
glory might come in.         it seemed to be most appropriate, and
() Thresponse: Vho is this King of  most adapted to arrest and direct the
(c) The answer: Jehovah of hosts. thoughts of menon the       ont of
the Royal Exchange in London. It
1. The earth is the LORD'S. The   was well to remind the great merwhole world belongs to God. He is   chants of the largest commercial city
the Creator of the earth, and there-  in the world of the truth which it
fore its proprietor; or, in other words,  contains; it does much to describe the
" the property vests in him."  It be-  character of the British nation that
longs to him in a sense somewhat    it should be inscribed in a place so
similar to our right of property in  conspicuous, and, as it were, on the
anything that is the production of  wealth of that great capital. T The
our hands, or of our labour or skill,  world.  The word here used-5.,
We claim that as our own.      We   tebel-is a poetic word, referring to
feel that we have a right to use it, the earth considered as fertile and inor to dispose of it, as -we choose.  habited,-the habitable globe; the
No other man has a right to take it  same as the Greek, oitKovpLVi. ~F And
from us, or to dictate to us how we  they that dwell therein. All the inshall employ it. Thus God, in the   habitants of the earth, embracing
highest possible sense, has a right to  men and animals of all kinds. Comp.
the earth, and to all which it pro-  Ps. 1. 10, 11. God has a claim on
duces, as being all of it the creation of  men - on their services, on their
his hands, and the fruit of his culture  talents, on all that they can acquire
and skill. He has a right to dispose  by labour and skill; he has a right
of it as he pleases;-by fire, or flood,  to all that fly in the air, or that walk
or tempest;-and he has an equal     the earth, or that swim in the sea.
right to direct man in what way he  On the occasion on which it is supshall employ that portion of the pro-  posed that this psalm was written,
ductions of the earth which may be  in bringing up the ark of God, and
entrusted to him.   All the right   placing it in the tabernacle provided
which any man has to any portion of  for it in the capital of the nation, no




216                        PSALM   XXIV.
2 For he hath founded it upon    stand in his holy place?
the seas, and established it upon    4 1 He that hath clean hands,
the floods.                        and a pure heart; who hath not
3 Who h shall ascend into the   lifted up his soul unto vanity,
hill of the LORD? or who shall    nor sworn deceitfully.
h Ps. xv.                      I the clean of hands.
sentiment could be more appropriate  gion?  What is required for the
than that which would recognise the  acceptable worship of God? What
universal supremacy of God.        will prepare a man for heaven? ~ Or
2. For he hath founded it upon the  who shall stand in his holy place?
seas.  That is, the earth, or the  In the tabernacle, or in the place
habitable world. The ground of the  where he is worshipped. Comp. Notes
claim to the earth and all that it  on Ps. i. 5. Who is worthy to stand
contains, which is here asserted, is  before God? Who has the qualificathe fact that God had created it, or  tions requisite to constitute the evi"founded" it.  The language here   dence of his friendship?
used —" he hath founded it," that is,  4. He that hath clean hands. In
he has laid the foundation of it, the parallel passage in Ps. xv. 2, the
" upon the seas " and " the floods "-is  answer  to the question is, "He
in accordance with the usual mode of  that walketh uprightly, and worketh
speaking of the earth in the Scrip-  righteousness."  The sentiment is
tures as laid upon a foundation,-as  substantially the same there as in the
a house is raised on a firm foundation.  passage before us. The meaning is,
See Notes on Job xxxviii. 6. As the  that he who would be recognised as
earth appeared to be surrounded by  a friend and worshipper of Jehovah
water, it was natural to speak of it  must be an upright man; a man not
as founded also upon the waters.   living in the practice of iniquity, but
There is probably an allusion here to  striving always to do that which is
the statement in Gen. i. 9, 10, where  right. The hands are the instruments
the waters are said to have been so  by which we accomplish anything;
gathered together that the dry land  and hence to have clean hands is
appeared. Above all the waters the  equivalent to being upright. See Job
earth was established, so as to become  xvii. 9; Isaiah i. 15; lix. 3; Acts ii.
the abode of plants, animals, and men.  23; Ps. xxvi. 10. The margin here,
A, And established it upon the floods.  as the Hebrew, is the clean of hands.
The streams; the torrents. The earth  ~ And a pure heart. Not merely he
has been elevated above them, so as  whose external conduct is upright, but
to be a residence for animals and for  whose heart is pure. The great prinmen. The essential thought is, that  ciple is here stated which enters always
this earth has become what it is by  into true religion, that it does not
the fact that God has founded it;-  consist in outward conformity to
and, therefore, what it produces be-  law, or to the mere performance of
longs of right to him.             rites and ceremonies, or to external
3. Who shall ascend into the hill  morality, but that it controls the heart,
of the LonD? Mount Zion; called    and produces purity of motive and of
the hill of the Lord, because it was  thought. ~t Who hath not lifted up
the place designated for his worship,  his soul unto vanity.  Unto that
or the place of his abode. See Notes  which is vain, or which isfalse. This
on Ps. xv. 1. The idea here is, "Who  expression might refer to one who had
shall ascend there with a view of not devoted himself to the worship of
abiding there? who is worthy to dwell  an idol,-regarded as vain, or as
there?"  The question is equivalent  nothing (1 Cor. viii. 6; Isa. xli. 24;
to asking, What constitutes true reli-  Ps. cxv. 4-8); or to one who had not




PSALM XXIV.                            217
5 He i shall receive the bless.     6 This is the     generation of
ing from   the LORD, and right-     them   that seek him, that seek
eousness from    the God of his     thy face, 1 0 Jacob.   Selah.
salvation.                                   i Isa. xxxiii. 15-17.
1 Or, 0 God of Jacob.
embraced that which is false and vain  obtain the Divine approval of his chain opinion; or to one who had not   racter as righteous; he would be recogsworn falsely, or taken the name of  nised and dealt with as a righteous
God in vain, Ex. xx. 7. The probable  man. He would come to God with
meaning is, that he has not set his  "clean hands and a pure heart" (ver.
heart on vain things, or that which  4), and would be welcomed and treated
is false. He has sought after sub-  as a friend of God. The wicked and
stantial truth, alike in the object of  the impure could not hope to obtain
worship, in that which he professes to  this; but he who was thus righteous
believe, and in the statements and  would be treated according to his
promises which he makes to others.  real character, and would meet with
He aims to secure that which is true  the assurances of the Divine favour.
and real. He is in no sense " carried  It is as true now as it was in the days
away" with that which is unreal and  of the psalmist, that it is only the
false. ~ Nor sworn deceitfully. This  man who is in fact upright and holy
is one form of that which had been  that can obtain the evidences of the
just specified-his love of truth. The  Divine approval. God will not regard
idea here is, that he has not affirmed, one who is living in wickedness as a
under the solemnities of an oath, that  righteous man, nor will he admit such
which was false; and that he has not,  a man to his favour here, or to his
under similar solemnities, promised  dwelling-place hereafter.
what he has not performed. He is a    6. This is the generation of them
sincere man; a man seeking after the  that seek him. This describes the
true and the real, and not running  race of those who seek him; or, this
after shadows and falsehood; a man  is their character. The word generatrue to God and to his fellow-crea-  tion here is used evidently in the sense
tures; a man whose statements are   of race, people, or persons. This is
in accordance with facts, and whose  the character or description of the
promises may be always relied on. persons who seek his favour; or, this
In the parallel passage, in Ps. xv. 2,  is the character of his true friends.
the statement is, "he that speaketh  The phrase to seek God is often used
the truth in his heart."  See Notes  as descriptive of true piety: Ps. ix. 10;
on that passage.                    xiv. 2; lxiii. 1; Prov. viii. 17; Matt.
5. He shall receive the blessing  vi. 33; vii. 7. It indicates an earnest
from the LORD. Literally, " He shall  desire to know him and to obtain his
bear away a blessing from Jehovah."  favour. It denotes also humility of
The blessing here referred to means  mind, and a sense of dependence on
His favour and friendship. He shall  God. ~ That seek thy face, 0 Jacob.
be recognised and treated as his. In  Marg., O God of Jacob. De Wette
other words, God bestows his favour  understands this as meaning that they
on those who possess the character  would seek the face of God among his
here referred to. ~ And righteous-  people; or that they who belonged to
ness from the God of his salvation.  the race of Jacob, and who were
He shall be regarded and treated as  sincere, thus sought the face of God.
righteous.  Or, he shall obtain the  There is supposed to be, according to
Divine approval as a righteous man.  this interpretation, a distinction beThe idea of the psalmist would seem  tween the true and the false Israel;
to be, not that he would obtain this  between those who professed to be the
as if it were a gift, but that he would  people of God and those who really
VOL. I.                                                L




218                        PSALM XXIV.
7 Lift up your heads, O     ye     8 Who is this King of glory?
gates; and be ye lift up, ye ever-  The LORD strong and mighty,
lasting doors; and the King of     the LORD mighty in battle.
glory shall come in.
were his people (comp. Rom. ix. 6-8). of the gates would be the top, perhaps
It seems to me that the word is not  ornamented in some such way as to
used here as it is in the margin to  suggest the idea of a " head," and the
denote the "God of Jacob," which   command was that these should be
would be a harsh and an unusual    elevated to admit the ark of God to
construction, but that it is in appo-  pass. ~f And be ye lift up, ye eversition with the preceding words, as  lasting doors. The doors of a city or
denoting what constituted the true  sanctuary that was now to be the
Jacob, or the true people of God. permanent place of the worship of
"This is the generation of them that  God. The ark was to be fixed and
seek him; this is the true Jacob, that  settled there. It was no longer to be
seek thy face, O Lord."  That is, this  moved from place to place. It had
is the characteristic of all who pro-  found a final home. The idea in the
perly belong to the race of Jacob, or  word "everlasting" is that of perwho properly belong to God as his  manence. The place where the ark
true people. The sense, however, is  was to abide was to be the enduring
not materially affected if we adopt  place of worship; or was to endure
the reading in the margin.         as long as the worship of God in that
7. Lift up your heads, 0 ye gates.  form should continue.  There is no
Either the gates of the city, or of the  evidence that the author of the psalm
house erected for the worship of God;  supposed that those doors would be
most probably, as has been remarked,  literally eternal, but the language is
the former. This may be supposed   such as we use when we say of anyto have been uttered as the procession  thing that it is permanent and abiding.
approached the city where the ark  ~T And the King of glory shall come
was to abide, as a summons to admit in. The glorious King. The allusion
the King of glory to a permanent   is to God as a King. On the cover
residence there.  It would seem not  of the ark, or the mercy seat, the
improbable that the gates of the city  symbol of the Divine presence-the
were originally made in the form of a  Shekinah-rested; and hence it was
portcullis, as the gates of the old  natural to say that God would enter
castles in the feudal ages were, not to  through those gates. In other words,
open, but to be lifted up by weights  the cover of the ark was regarded as his
and pullies. In some of the old ruins  abode-his seat-his throne; and, as
of castles in Palestine there are still thus occupying the mercy-seat, he was
to be seen deep grooves in the posts  about to enter the place of his permaof the gateway, showing that the door  nent abode. Comp. Ex. xxv. 17, 20, 22.
did not open and shut, but that it   8. Who is this King of glory?
was drawn up or let down. (Land    This is probably the response of a
and the Book, vol. i. p. 376.  One  portion of the choir of singers. The
such I saw at Carisbrooke Castle in  answer is found in the other part of
the Isle of Wight; and they were   the verse. ~ The LORD strong and
common in the castles erected in the  mighty. Jehovah, strong and mighty,
Middle Ages.) There were some ad-  -describing him by his most exalted
vantages in this, as they could be  attributes as a God of power. This
suddenly let down on an enemy about  is in accordance with the idea in vers.
to enter, when it would be difficult to  1, 2, where he is represented as the
close them if they were made to open  Creator and the Proprietor of all the
as doors and gates are commonly    earth. Perhaps, also, there is an allumade. Thus understood, the "heads "  sion to the fact that he is mighty, as




PSALM   XXV.                          219
9 Lift up your heads, O      ye     10 Who is this King of glory?
gates; even lift them up, ye ever-  The LORD     of hosts, he is the
lasting doors; and the King of      King of glory.   Selah.
glory shall come in.
distinguished from idols which have  ning, that God is the Sovereign Ruler
no power.   ~ The LORD mighty in    of the universe, and that he should
battle. Who displays his power emi-  everywhere be recognised and renently in overthrowing hostile armies;  garded as such. The entrance of the
-perhaps in allusion to the victories  ark of the covenant into the place
which had been won when his people  provided for it as a permanent rewere animated in war by the presence  sidence was a fit occasion to proclaim
of the ark in the midst of their armies,  this thought; and this is proclaimed
and when the victory could be pro-  in the psalm in a manner befitting so
perly traced to the fact that the ark,  solemn an occasion and so sublime a
the symbol of the Divine presence,  truth.
was with them, and when, therefore,
the victory would be properly ascribed         PSALM XXV.
to Jehovah himself.
9. Lft Aup your heads, etc. The    This purports to be a psalm of David,
p.e  ifti r  ds, ei. to ve  and there is no reason to doubt that he
repetition here is designed to give  was its author. There are no indications,
force and emphasis to what is uttered.however, of the occasion on which it was
The response in ver. 5 is slightly  composed, nor is it possible now to ascervaried from the response in ver. 8;  tain that occasion. It isprobably one of
but the same general sentiment is ex-  those which were composed in his leisure
pressed. The design is to announce  moments, with no outward existing cause
in a solemn manner that the symbol  -designed to express the feelings of piety
of the Divine presence and majesty  in the calm contemplation of God and his
was about to be introduced into the  perfections.
The peculiarity of the psalm is, that it
place of its permanent abode, and that  is the first of that class of psalms which
this was an event worthy to be cele-  are known as alphabetical, in which the
brated;-that even the gates of the  first word of each verse begins with one
city should voluntarily open them.  of the letters of the Hebrew alphabet.
selves to admit the great and glorious  One design of this mode of composition
King who was to reign there for     may have been to assist the memory;
ever.                               but it is probable that the prevailing
10. WTo is this King of glory?    reason was that it was regarded as a
10. W  s ts  ng of  lory  poetic beauty thus to arrange the letters
See Notes on ver. 8. ~ The LORD of  of the alphabet. Such arts of poetry are
hosts, he is the King ofglory. On the  common in all languages. Occasionally
meaning of the phrase, "the Lord of  in these psalms the order of the letters is
hosts," see Notes on Isa. i. 9. The  slightly changed; in other instances,
essential idea is, that God rules over  some of the letters are omitted, while the
the universe of worlds considered as  general structure is observed. Specimarshalled in order, or arrayed as  mens of this mode of composition occur
in Ps. xxxiv., xxxvii., cxi., cxii., cxix.,
hosts or armies are for battle. All  cxlv. inProverbs xxi.,fromthetenth
cxlv.; in Proverbs xxxi., from the tenth
are under his command. The stars in  verse to the end of the chapter; and in
the sky, that seem to be marshalled  the Lamentations of Jeremiah, the whole
and led forth in such perfect and   of which book is composed on this plan,
beautiful order,-the inhabitants of  except the last chapter. The same mode
heaven in their different orders and  of composition is common in Syrian and
ranks,-all these acknowledge him,  tPersian poetry. See Assemani Biblioth.
ranks, —all these acknowledge him,             ^       g    g 
and submit to  as the supreme  Orient. III., Pt. 1, p 63, 328.  Comp.
and submit to him  as the supreme   Lowth's Lectures on Heb. Poetry, Lect.
God. In the close of the psalm,     xxii.; and Grotii Prolegomm. ad Con.
therefore, there is an exact accord-  in Psalmos, p. 81.
ance with the thought in the begin-   In the psalm before us, the general




220                            PSALM XXV.
order of the Hebrew alphabet is observed,  themselves to the mind of the psalmist
with the following exceptions: —the two  in this season of relaxation, and as infirst verses commence with the letter X,  dicating the real state of his heart, the
Aleph, the first letter of the Hebrew  following may be noticed
A, th  ft l   o  t   e     (1) Confident trust in God, and a
alphabet; while the second letter,,  feeling that that trust would not be
Beth, is omitted. The letters 1, Van, and  disappointed, vers. 1-3.
p, Kop~hz, are also omitted, while two    (2) A desire to be led in the way of
X,.ar' omitted, wtruth, vers. 4, 5.
verses begin with the letter A, lescel;  (3) A desire that God, in his treatand at the close of the psalm, after the  ment of him, would remember His own
letter 11, Tan —the last letter of the  merciful character, and not the sins of
Hebrew   alphabet,-another verse   is  the psalmist, vers. 6, 7.
-added, beginning  with the letter hi     (4) A belief that God will guide those
who trust him, vers. 8, 9.
Phle.  We cannot account for these        (5) Confidence in God in all his ways,
variations.  Capellus supposes that it  er. 10.
arises from the haste and want of atten-  (6) Prayer fo the pardon of sin ver
tion of transcribers, and suggests a plan  11.
by which the alphabetical arrangement     (7) An expression of belief that God
in this psalm could be restored to proper  will teach and guide those who fear him,
order. See Rosenmiiller, Scholia in Ps.  vers. 12 13.
xxv., p. 633. J. D. Michaelis supposes   (8) The assurance that the secret of
that the authors of the psalm allowed to  the Lord is with them that fear him,
themselves some liberty in the arrange-  ver. 14
ment, and that the proper letter of the   (9) Prayer for deliverance from all
alphabet was sometimes in the middle of  trouble, vers. 15-21.
the verse rather than at the beginning.   (10) Prayer for the redemption of the
But it is impossible to assign the reasons  people of God; for their complete dewhich may have existed for the want of  liverance from evil; for the salvation of
perfect regularity in the composition of  the church, ver. 22.
the psalm, and the deviations from the   The psalm thus expresses the feelings
exact alphabetical order which occur.  of a pious mind when running over a
Those deviations are very slight, and do  great variety of subjects, apparently
not affect the general character of the  with little connexion, or united only by
composition.  Of course this poetic    a very slender thread of association;
beauty cannot be perceived in a trans-  such thoughts as occur to one when the
lation, and must be lost to all except to  mind is allowed a free range, and folHebrew scholars.                       lows out easy suggestions with no great
The general plan of these psalms seems  effort to restrain the mind by the stricter
to be, not to follow out one particular  rules of thinking, or when the mind
thought, or to dwell on one subject, but  allows itself to be easily drawn along
to bring together such independent ex-  from one subject to another, and finds,
pressions of pious feeling as could be  in each one that occurs, something to be
conveniently arranged in this manner.  thankful for; or to pray for; or to reAccordingly in the psalm before us we  joice over; or to anticipate with pleahave a considerable variety of subjects  sure; or to hope for; or to be penitent
introduced,-all suggestive, or all in-  for; or to contemplate with gratitude
dicating the kind of thoughts which will  and love. The thoughts of wicked men,
pass through a pious mind in moments of  when their minds are thus unbent and
relaxation, and unbending, when the    unstrung, recur to images of pollution
thoughts are allowed to flow freely or  and sin; they gloat over past indulwithout restraint from the will. The   gences; they recall the images of sensual
current of thought in such moments is  pleasures; they bring before the fancy
often a more sure indication of the true  new and untried scenes of pollution
state of the heart, and of the real cha-  they revel in the anticipated pleasures
racter, than what occurs in our more   of gaiety and sensuality. Perhaps there
studied and laboured habits of thinking;  is nothing that more clearly indicates the
and a man may often look to these trains real state of a man's heart than the kind
of thought as most certainly indicating  of recollections, imaginings, andanticipathe actual condition of his heart.     tions into which the mind falls in such
Among the thoughts thus suggesting   a relaxed, or what some might call an




PSALM    XXV.                        221
PSALM     XXV.             let me not be ashamed;    let not
A Psaln of David.        mine enemies triumph over me.
LTNTO thee, 0 LORD, do I lift        3 Yea, let none that wait on
up my soul.                    thee be ashamed: let them      be
2 0 my God, I trust in thee:     ashamed which transgress withi Ps. xxii. 4, 5; Isa. xlix. 23.  out cause.
idle, state of the mind;-just as we  as if it had been a false reliance; that
judge of a stream when it flows gently  he might not be disappointed, and
as left to its own course, not when it is  made to feel that he had done a foolish
dammed up, or forced into new channels, thing in confiding in one who was not
or swelled by rains, or made into arti-  able to help him. See the word exficial rills and water-falls, or employedable hel.  e       or 
to turn mills, or diverted, contrary to itsplained in the Notes oi Job vi. 20.
natural flow, even into beautiful gardens.  Comp. Isa. xxx. 5; Jer. viii. 9; xiv.
3, 4. ~ Let not mine enemies triumph
1. Unto thee, 0 LORD, do I lift up  over me.  This explains what the
my soul. In meditation; in grati-  psalmist meant by his prayer that he
tude; in praise. The idea is, that the  might not be ashamed, or put to
thoughts are lifted up from earth and  shame. He prayed that he might
earthly subjects to God. This is the  not be vanquished by his foes, and
beginning of the meditation; this gives  that it might not appear that he had
character, perhaps, to the psalm. The  trusted in a Being who was unable to
state of mind is that of one who turns  defend him. Applied now to us, the
cheerfully away from earthly themes, prayer would imply a desire that we
and opens his mind to more lofty and  may not be so overcomebyourspiritual
hallowed influences. The mind begins  foes as to bring dishonour on ourselves
with God; and, beginning with this,  and on the cause which we profess to
the current of thought is allowed to  love; that we may not be held up to
flow on, gathering up such ideas as  the world as those who are unable to
would come in under this general   maintain the warfare of faith, and
purpose. Opening the mind to this  exposed to scorn as those who are uninfluence, thoughts would flow in upon  faithful to their trust; that we may
the soul embracing a wide range, and  not be so forsaken, so left to trial
perhaps not very closely connected  without consolation, so given over to
among themselves, but all of which  sadness, melancholy, or despair, as to
would be fitted to raise the heart to  leave the world to say that reliance
God in meditation, thankfulness, and  on God is vain, and that there is no
praise.                            advantage in being his friends.
2. 0 my God, I trust in thee. This  3. Yea, let none that wait on thee
is the first thought,-a feeling that he  be ashamed. To " wait on the Lord"
had true confidence in God, and that  is an expression denoting true piety,
in all the duties of life, in all his  as indicating our dependence on him,
trials, and in all his hopes for the  and as implying that we look to him
future, his reliance was on God alone. for the command that is to regulate
~ Let me not be ashamed. That is, our conduct and for the grace needful
let me never be so forsaken by thee as  to protect and save us. Comp. Isa.
to have occasion for shame that I have  xl. 31. See also Isa. viii. 17; xxx. 18;
thus trusted in thee. The prayer is  Ps. xl. 1; lxix. 3. This petition is
not that he might never be ashamed  indicative of the wish of the pious
to avow and confess his trust in God, heart that none who profess to serve
but that he might find God to be   God may ever be put to shame; that
such a helper and friend that he   they may never be overcome by sin;
might never be ashamed on account  that they may never fall under the
of the trust which he had put in him, power of temptation; that they may




222                         PSALM XXV.
4  Show   k me thy ways, O       teach me: for thou art the God
LORD; teach me thy paths.          of my salvation; on thee do I
5 Lead me in thy truth, and      wait all the day.
k Isa. ii. 3; Jer. 1. 5.
not fail of eternal salvation. ~ Let  he."  The prayer of the psalmist is,
them  be ashamed which transgress  that he may be able to understand
without cause. This does not imply  the methods of the Divine governthat any sinners transgress otherwise  ment; the principles on which God
than without cause, or that they have  bestows happiness and salvation; the
any good reason for sinning; but it rules which he has been pleased to
brings into view a prominent thought  prescribe for human conduct; the arin regard to sin, that it is without  rangements by which he confers facause. If the wicked had any good  vours on mankind; the scheme by
reason for their course of life,-if they  which he saves men. The idea eviwere compelled to do wrong,-if the  dently is that he might understand so
temptations under which they act   much of this as to regulate his own
were so powerful that they could not  conduct aright; that he might not
resist them,,-if they were not volun-  lean to his own understanding, or
tary in their transgressions,-then  trust to his own guidance, but that
true benevolence would demand of us  he might ever be under the guidance
the prayer that they might not be  and direction of God. ~ Teach me
confounded or put to shame. But as  thy paths.  The paths which thou
none of these circumstances occur in  dost take; to wit, as before, in adthe case of the sinner, there is no  ministering the affairs of the world.
want of benevolence in praying that  The prayer is expressive of a desire
all the workers of evil may be put to  to be wholly under, the direction of
confusion; that is, that they may  God.
not triumph in an evil course, but that  5. Lead me in thy truth. In the
their plans may be defeated, and that  way which thou regardest as truth,
they may be arrested in their career.  or which thou seest to be true. Truth
There is no benevolence in desiring  is eternal and unchanging.  What
the triumph of wickedness; there is  God sees and regards as truth is true,
no want of benevolence in praying  for he sees things as they are; and
that all the plans of wicked men may  when we have the Divine estimate of
be confounded, and all the purposes  anything, we understand what the
of evil be frustrated. True benevo-  thing is. It is not that he makes it
lence requires us to pray that all to be true, but that he sees it to be
their plans may be arrested, and that  true. Such is the perfection of his
the sinner may not be successful in  nature that we have the utmost ashis career. A man may be certain   surance that what God regards as
that he is acting out the principles of truth is truth; what he proclaims to
benevolence when he endeavours to  be right is right.  It is then His
prevent the consummation of the    truth, as he adopts it for the rule of his
plans and the desires of the wicked.  own conduct, and makes it known to
4. Show me thy ways, 0 LORD. his creatures to guide them.     A And
The "ways" of God are his methods  teach me. As this would be underof administering the affairs of the  stood by the psalmist, it would be a
world; his dispensations; the rules  prayer that God would teach him by
which he has prescribed for himself in  his law as then made known; by his
the execution of his plans; the great  Spirit in the heart; by the dispensalaws by which he governs the uni- tions of his providence.  As appliverse. Dent. xxxii. 4, "All his ways  cable to us, it is a prayer that he
are judgment; a God of truth and   would instruct us by all the truths
without iniquity, just and right is then made known, and all that have




PSALM XXV.                           223
6 Remember, 0      LORD, thy     my    youth, nor my transgres1 tender mercies and thy loving-   sions: according m to thy mercy
kindnesses; for they have been     remember thou me, for thy goodever of old.                       ness' sake, O LORD.
7 Remember not the sins of                   1 Job xiii. 26.
1 bowels, Isa. lxiii. 15.             m  Ps. li. 1.
since been revealed; by his Spirit in  deal with us in the future as he has
its influences on our hearts; by the  done in the past. ~f Thy tender mer.
events which are occurring around  cies. Marg., as in Heb., thy bowels.
us; by the accumulated truth of    The Hebrew word means the inner
ages;-the knowledge which by all parts, regarded by the Hebrews as
the methods he employs he has im-  the seat of the affections. See Notes
parted to men for their guidance and  on Isa. xvi. 11. ~T And thy loving.
direction. ~  TFor thou art the God  kindnesses. Thytokens of favour; thy
of my salvation. The word salvation  acts of mercy and compassion. ~F For
is not to be understood here in the  they have been ever of old.  "For
sense in which it is now commonly  from eternity are they."  The lanused, as denoting deliverance from  guage is that of a heart deeply imsin and future ruin, but in the more  pressed with a sense of the goodness
general sense of deliverance-deliver-  of God.  In looking over his own
ance from danger and death.  The   life, the author of the psalm saw that
phrase is synonymous with preserva-  the mercies of God had been unceasing
tion, and the idea is that the psalmist  and constant towards him from his
regarded God as his preserver; or  earliest years. In words expressive of
that he owed his protection and safety  warm love and gratitude, therefore,
in the time of danger to Him alone.  he says that those acts of mercy had
~ On thee do I wait. That is, I rely  never failed-had been from eternity.
on thee; or, I am dependent on thee.  His thoughts rise from the acts of God
He had no other source of reliance or  toward himself to the character of
dependence.  T All the day. Con-   God, and to His attributes of mercy
tinually, always. He was really de-  and love; and his heart is full of the
pendent on himi at all times, and he  idea that God is always good; that'it
felt that dependence.  It is always  belongs to His very nature to do good.
true that we are dependent on God    7. Remember not the sins of my
for everything; it is not true that we  youth. In strong contrast with God,
always feel this. It was a character-  the psalmist brings forward his own
istic of the piety of the psalmist that  conduct and life. He could ask of
he did feel this.                  God (ver. 6) to remember His own
6. Remember, 0 LORD. That is, In  acts-what He himself had done; but
thy future treatment of me, bring to  could not ask him to remember his
remembrance what thou hast done, conduct-his past life. He could
and treat me in the same manner    only pray that this might be forstill. The language is that of one  gotten. He did not wish it to come
who felt that God had always been  into remembrance before God; he
kind and gracious, and who asked for  could not ask that God would deal
the future a continuance of the fa-  with him  according to that. He
vours of the past.   If we would   prays, therefore, that he might not be
recall the goodness of God in the past,  visited as he advanced in life with the
we should find enough to lay the   fruits of his conduct in early years,
foundation of prayer in reference to  but that all the offences of that period
that which is to come. If we saw   of his life might be forgiven and forand understood fully all that has hap-  gotten. Who is there that cannot
pened to us, we should need to offer  with deep feeling join in this prayer?
no other prayer than that God might  Who is there that has reached the




224                        PSALM XXV.
8 Good and upright is the          9 The meek will he guide in
LORD: therefore will he teach      judgment, and the meek will he
sinners in the way.                teach his way.
period of middle or advanced life, who  tice, and in whose dealings, therefore,
would be willing to have the follies of his creatures can repose unlimited
his youth, the plans, and thoughts,  confidence.  f Therefore will he
and wishes of his early years brought  teach sinners. Because he is good
again to remembrance? Who would   and upright, we may approach him
be willing to have recalled to his own  with the assurance that he will guide
mind, or made known to his friends, us aright.  His goodness may be
to society around him, or to assembled  relied on as furnishing evidence that
worlds, the thoughts, the purposes,  he will be disposed to do this; his
the wishes, the imaginings of his  uprightness as furnishing the assuryouthful days? Who would dare to  ance that the path in which he will
pray that he might be treated in   lead us will be the best path. We
advancing years as he treated God in  could not rely on mere benevolence,
his own early life? Nay, who would  for it might lack wisdom and firmventure to pray that God would treat  ness, or might lack power to execute
him in the day of judgment as he had  its own purposes; we can rely on it
treated the friends of his childhood, when it is connected with a character
even the father that begat him, or  that is infinitely upright, and an arm
the mother that bare him? Our hope  that is infinitely mighty. ~ In the
in regard to the favour of God is that  way. In the right way-the way in
he will not summon up the thoughts  which they should go, the path of
and the purposes of our early years;  truth, of happiness, of salvation.
that he will not treat us as if he re.  9. The meek will he guide. The
membered them; but that he will humble, the teachable, the prayerful,
treat us as if they were, forgotten.  the gentle of spirit-those who are
~ Nor my transgressions. The sins of willing to learn. A proud man who
my early years. ~ According to thy  supposes that he  already  knows
mercy remember thou me. Deal with  enough cannot be taught; a haughty
me, not according to strict justice, but  man who has no respect for others,
according to mercy. Deal with me   cannot learn of them; a man who is
indeed according to thy nature and  willing to believe nothing cannot be
character; but let the attribute of instructed. The first requisite, theremercy be that which will be the    fore, in the work of religion, as in reguide rather than the attribute of  spect to all kinds of knowledge, is a
justice. I For thy goodness' sake.  meek and docile spirit. See Matt.
In order that thy goodness or bene-  xviii. 3. ~ In judgment. In a right
volence may be displayedandhonoured  judgment or estimate of things. It is
-not primarily and mainly that I   not merely in the administration of
may be saved, but that thy character justice, or in doing right, but it is in
may be seen to be good and merciful. judging of truth; of duty; of the
8. Good and upright is the LORD. value of objects; of the right way to
His character is benevolent, and he is live; of all on which the mind can
worthy of confidence. He is not    be called to exercise judgment, or to
merely good, but he is equal and just  come to adecision. ~Andthemeekwill
in his dealings with men. This latter  he teach his way. The way in which
attribute is no less a reason for confi- he would have them  to go.  The
dence in his character than the former. methods by which God does this are
We need a God who is not merely    (1) By his word or law, (a) laying
benevolent and kind, but who is just  down there the principles which are
and faithful; whose administration is to guide human conduct, and (b) in
based on principles of truth and jus-  numerous cases furnishing specific




PSALM XXV.                            225
10 All the paths of the LORD        11 For o thy name's sake, O
are mercy and truth unto such       LORD, pardon mine iniquity; for
it as keep his covenant and his     it is p great.
testimonies.                          o Ps. lxxix. 9; Ezek. xxxvi. 22, 32; 1 Johil
n Hos. xiv. 9.           ii. 12.     p Itom. v. 15-21.
rules for directing our conduct in the  who are the true people of God,
relations of life; (2) by his Spirit, (a)  Gen. xvii. 9, 10; Ex. xix. 5; Deut.
disposing the mind to candour, (b)  xxix. 9; Ps. cxxxii. 12.  The word
enlightening it to see the truth, and  covenant here is equivalent to corn(c) making it honest and sincere in  mand or law; and the idea is, that if
its inquiries; (3) by his providence,  they keep his laws they will find him
-often indicating, in an unexpected  to be merciful and true.  On the
manner, to those who are sincere in  meaning of the word covenant, see
their inquiries after truth and duty,  Notes on Acts vii. 8; Heb. viii. 8;
what he would have them to do; and  ix. 16, 17. ~ And his testimonies.
(4) by the advice and counsel of those  The word testimony in the Scripture,
who have experience,-the aged and   in this connexion, refers to that to
the wise,-those who have themselves  which God bears witness as true; or
been placed in similar circumstances,  that which he has declared to be
or who have passed through the same  truth.  In this sense the phrase
perplexities and embarrassments. By  means here those who maintain his
all these methods a man who goes    truth; or who abide by what he has
to God in humble prayer, and with   pronounced to be true. The word is
a proper sense of dependence, may   very often used in the Scriptures to
trust that he will be guided aright;  denote the truth of God and the
and it is not probable that a case could  commandments of God. In all such
occur in which one who shouldhonestly  cases there is the underlying idea
seek for guidance by these helps, might  that the command or the statement
not feel assured that God would lead  referred to is that to which God bears
him aright. Havingused these means,  witness as true or right.
a man may feel assured that God will  11. For thy name's sake, 0 LORD.
not leave him to error.             See Notes on Ps. xxiii. 3. The idea
10. All the paths of the LORD.    here is that God would do this on his
All the ways that the Lord takes; all  own account, or for the honour of his
that he commands; all that he does.  own name. This is a reason, and one
The "paths of the Lord " denote the  of the main reasons, why God ever
course in which he himself walks, or  pardons iniquity.  It is that the
his dealings with his creatures.  In  honour of his name may be prothe previous verse, the psalmist had  moted; that his glorious character
said that the Lord would teach His  may be displayed; that he may show
way to the " meek;" he now says that  himself to the universe to be merciful
all His ways are ways of mercy and of  and gracious. There are, doubtless,
truth; or that all will be found to be  other reasons why he pardons sinin the direction of mercy and of    reasons drawn from the bearing which
truth. T Are mercy and truth. In    the act of mercy will have on the
all his dealings with those who " keep  welfare of the universe; but still the
his covenant" he shows himself to   main reason is, that his own honour
be at the same time merciful and    will thus be promoted, and his true
true:-compassionate towards their   character thus made known.     See
errors; faithful to his own promises.  Notes on Isa. xliii. 25; xlviii. 9.
~j To such as keep his covenant. To  Comp. Ps. vi. 4; and verse 7 of this
those who are his friends; to those  psalm.  S~.trdon mine iniquity.
who are faithful to him.  This ex-  This prayer seems to have been of.
pression is often used to denote those  fered in view of the remembered
L2




226                        PSALM    XXV.
12 What man is he that feareth     13 His soul shall 1 dwell at
the LORD? him q shall he teach ease; and his seed shall inherit
in the way that he shall choose.   r the earth.
q Ps. xxxii. 8; xxxvii. 23.  1 lodge in goodness. r Ps. xxxvii. 11, 22.
transgressions of his early years, ver. so aggravated. In this prayer all can
7. These recollected sins apparently  join; this is a petition the force of
pressed upon his mind all through  which all true penitents deeply feel.
the psalm, and were the main reason  12. What man is he. Who is he.
of the supplications which occur in  The statement in this verse is init. Comp. vers. 16-18. ~ For it tended to include every man; or to
is great. As this translation stands,  be universal. Wherever one is found
the fact that his sin was great was a  who has the character here.referred
reason why God should pardon it. to, or whoever he may be, of him
This is a reason, because (a) it would  what is here affirmed will be true,
be felt that the sin was so great that  that God will lead him in the way
it could not be removed by any one  that he shall choose. ~ Thatfeareth
but God, and that unless forgiven it the LORD. That is, a true worshipper
would sink the soul down to death;  of Jehovah, or that is truly a pious
and (b) because the mere fact of its  man: Ps. v. 7. ~ Himn shall he teach.
magnitude would tend to illustrate  He will guide, or instruct him. See
the mercy of the Lord. Undoubtedly  ver. 9. I In the way that he shall
these are reasons why we may pray  choose. The way that the man ought
for the forgiveness of sin; but it may  to choose; or, in other words, in the
be doubted whether this is the exact  right way. It is not the way that
idea of the psalmist, and whether the  God shall choose, but the way that
word although would not better ex-  the pious man ought to choose: God
press the true sense, —" although it  will so instruct him that he shall find
is great."  It is true that the general  the true path.
sense of the particle here rendered  13. His soul shall dwell at ease.
"for" —3, Hi-is because or since;  Marg., shall lodge in goodness. So
but it may also mean although, as in  the Hebrew. The idea is that of one
Ex. xiii. 17, " God led them not the  at home; one who finds a comfortable
way through the land of the Philis-  and safe resting-place; one who is not
tines, although - (.3) - that was  a wanderer or a vagrant. The word
near," i. e. that was nearest, or was  rendered in the text at ease, and in
the most direct way. So in Deut. the margin goodness, means good;
xxix. 19, " I shall have peace, though  and the idea is that of a good or safe
-('3) -I walk in the imagination   condition as compared with that of
of mine heart."  Also Josh. xvii. 18,  one who wanders abroad without a
"Thou shalt drive out the Canaanites,  shelter, or of one who has lost his
though -(s3)-they have iron cha-   way, and has no one to guide him.
o  an t ey  e stron g As contrasted with such an one, he
riots, and though they be strong."  who fears God, and who seeks his
Thus understood, the prayer of the who feas God, ad      o seeks hs
Thus understood, the prayer of the  guidance and direction, will be like a
psalmist here is, that God would par-  man   c and direction will be anduie
man in his own comfortable and quiet
don his offences although they were  home.  The one is a condition of
so great. His mind is fixed on the   me          he oe     a       on
greatness of the offences; on the ob-safety and of ease; the other, a con
stacles in the way of pardon; on his  dition of anxiety, doubt, trouble.
stacles in the way of pardon; on hisdNthin   ou  better d     b
own unworthiness; on the fact that  Nothing could better describe the
he had no claim to mercy; and he   calmness, peace, and conscious sepresents this strong ard earnest plea  curity of the man who has found the
apresents t    strongdhav   earonestplea  truth and who serves God,-as comthat God' would have mercy on him althatougo    l his sins we so numerous and  pared with the state of that man who
tgough his sins were so numerous and




PSALM    XXV.                         227
14 The secret s of the LORD is    the LORD; for he shall 2 pluck
with them    that fear him; and     my feet out of the t net.
1 he will show them his covenant.      16 Turn, thee unto me, and
15 Mine eyes are ever toward      have mercy upon me; for I am
s Prov. iii. 32; John vii. 17; Eph. i. 9, 18.  desolate and afflicted.
1 Or, his covenant to make them know it.       7 8           v 
bring forth.
2 bring forth.                        t Ps. exxiv. 7, 8.  u Mic. vii. 19.
has no religion, no fear of God, no  thatfear him. With those who truly
hope of heaven.   ~[ And his seed.  and properly reverence him, or who
His posterity; his family. ~ Shall  are his true worshippers: Ps. v. 7;
inherit the earth.  Originally this  Job i. 1. ~ And he will show them
promise referred to the land of Ca-  his covenant. Marg., And his covenant
naan, as a promise connected with   to make them know it. The meaning
obeying the law of God: Ex. xx. 12.  is, that God will impart to them the
It came then to be synonymous with  true knowledge of his covenant; or,
outward worldly prosperity; with    in other words, he will enable them to
length of days, and happiness in the  understand what there is in that
earth. See it explained in the Notes  covenant, or in its gracious provisions,
on Matt. v. 5.                      that is adapted to promote their
14. The secret of the LORD.  On   happiness and salvation.  The word
the word here rendered secret, see  covenant here is the same term which
Notes on Job xv. 8.    It properly  is commonly used to describe the
means a couch or cushion; and then,  arrangements which God has made
a divan or circle of friends sitting  for the salvation of men: see ver. 10.
together; then, deliberation or con-  Whatever there is in that arrangesultation; then, familiar intercourse,  ment to promote the happiness and
intimacy; and then, a secret,-as if  salvation of his people, he will cause
it were the result of a private con-  them to understand.
sultation among friends, or something  15. Mine eyes are ever toward the
which pertained to them, and which  LORD. This is an indication of the
they did not wish to have known. It  habitual state of mind of the psalmist.
is rendered secret in Gen. xlix. 6; Job  He had said that God would lead and
xv. 8; xxix. 4; Ps. xxv. 14; Prov.  guide those who were meek, gentle,
iii. 32; xi. 13; xx. 19; xxv. 9; Amos  teachable, humble; and he now says
iii. 7;-counsel in Ps. Iv. 14; lxiv. 2;  that this was his habitual state of mind.
lxxxiii. 3; Jer. xxiii. 18, 22;-and  He constantly looked to God. He
assembly in Ps. lxxxix. 7; cxi. 1; Jer.  sought his direction. In perplexity,
vi. 11; xv. 17; Ezek. xiii. 9. The  in doubt, in difficulty, in danger, in
word friendship would perhaps ex-   view of death and the future world,
press the meaning here. The sense   he looked to God as his guide. In
is, that those who fear the Lord are  other words, in reference to himself,
admitted to the intimacy of friendship  he carried out the principles which
with him; are permitted to come into  he had stated as constituting true
his presence, and to partake of his  religion. It was a religion of dependcounsels; are allowed free access to  ence on God, for man's only hope is
him; or, as it is more commonly ex-  in him. ~ For he shall pluck my
pressed, have fellowship with him. feet out of the net.   Marg., bring
Comp. 1 John i. 3. The language is forth. Comp. Notes on Ps. ix. 15, 16;
such as would be applied to the in-  x. 9. The net here is that which had
timacy of friends, or to those who  been laid for him by the wicked. He
take counsel together. The language  trusted in God alone to deliver him
belongs to a large class of expressions  from it.
denoting the close connexion between  16. Turn thee unto me. The HeGod and his people. ~I With them    brew rather means look upon me.




228                         PSALM    XXV.
17 The troubles of my heart         18 Look upon mine affliction
are " enlarged: 0 bring thou me     and my pain; and forgive all my
out of my distresses.               sins.
i HIab. iii. 17-19.         19 Consider mine enemies; for
The idea, however, is that the face of  gressions, and to suggest the inquiry
God was, as it were, turned in another  whether the affliction is not a Divine
direction, or that he was not attentive  visitation for sin. Any one source
to him; and he prays that he would  of sorrow may draw along numerous
turn and behold him; that he would  others in its train. The laws of assosee him in his trouble.  [ And have  ciation are such that when the mind
mercy upon me. The psalmist seems   rests on one source of joy, and is made
to have felt that if God would look  cheerful by that, numerous other blessupon him  he would pity him. He     ings will be suggested to increase
would see his case to be so sad that  the joy; and when one great sorrow
he would show him compassion,-as,   has taken possession of the soul, all
when we see an object of distress,  the lesser sorrows of the past life
"the eye affects the heart." T~ For  cluster around it, so that we seem to
I am desolate. The word here ren-   ourselves to be wholly abandoned by
dered desolate —'sn,yahhid-means    God and by man.
properly one alone, only; and then,     18. Look upon mine affliction and
one who is alone, or who is solitary,  my pain.  See ver. 16.  This is a
forsaken, wretched.  There is no    repetition of earnest pleading-as if
deeper sadness that ever comes over  God still turned away from him, and
the mind than the idea that we are  did not deign to regard him. In
alone in the world; that we have not  trouble and distress piety thus pleads
a friend; that no one cares for us;  with God, and repeats the earnest
that no one is concerned about any-  supplication for his help. Though
thing that may happen to us; that    God seems not to regard the prayer,
no one would care if we should die;  faith does not fail, but renews the
that no one would shed a tear over  supplication, confident that he will
our grave. ~ And afflicted. In what  yet hear and save.  ~ And forgive
way we do not know. David, how-      all my sins. The mind, as above reever, was very often in circumstances  marked, connects trouble and sin towhen he could use this language.    gether.  When we are afflicted, we
The other parts of the psalm show   naturally inquire whether the afflicthat the " affliction " to which he here  tion is not on account of some partirefers was that which arose from the  cular transgressions of which we have
recollection of the sins of his early  been guilty; and even when we canlife, and from the designs and pur-  not trace any direct connexion with
poses of his enemies.               sin, affliction suggests the general fact
17. The troubles of my heart. The  that we are sinners, and that all our
sorrows which spring upon the heart, troubles are originated by that fact.
-particularly from the recollections  One of the benefits of affliction,
of sin. ~ Are enlarged. Have be-    therefore, is to call to our rememcome great. They increased the more  brance our sins, and to keep before
he reflected on the sins of his life.  the mind the fact that we are viola~ 0 bring thou me out of my dis-    tors of the law of God. This contresses. Alike from my sins, and from  nexion between suffering and sin, in
the dangers which    surround me.   the sense that the one naturally sugThese two things, external trouble  gests the other, was more than once
and the inward consciousness of guilt,  illustrated in the miracles wrought
are not infrequently combined. Out-  by the Saviour. See Matt. ix. 2.
ward trouble has a tendency to bring  19. Consider mine enemies.   See
up the remembrance of past trans-   ver. 2. It is evident that one source




PSALM XXV.                           229
they are many; and they hate          21 Let integrity and uprightme with 1 cruel hatred.            ness preserve me; for I wait on
20 O keep my soul, and deliver   thee.
me; let me not be ashamed: for       22 Redeem    v Israel, O  God,
I put my trust in thee.            out of all his troubles.
1 hatred of violence.                v Ps. cxxx. 8.
of the trouble referred to in the psalm  to ask our protection that they do
was the fact that he had cruel foes, confide in us. Our character becomes
and that he was apprehensive of their involved in the matter, and they may
designs. The train of thought seems  safely trust that we shall feel ourto be, in accordance with the remarks  selves under obligations to act in conabove, that enemies actually sur-  formity with the confidence reposed
rounded him, and threatened him,   in us. It is thus that the poor and
and that this fact suggested the in-  the oppressed confide in the good;
quiry whether this was not permitted  thus that a sinner confides in God.
on account of his sins. This had led  21. Let integrity and uprightness
him to think of the sins of his past preserve me. The word here rendered
life, going back as far as his youth  integrity means properly perfection.
(ver. 7), as if these calamities, even  See it explained in the Notes on Job
in advanced life, were on account of  i. 1. The language here may refer
those early offences. ~ For they are  either (a) to God-as denoting his
many. Who and what they were, we   perfection and uprightness, and then
have now no means of ascertaining. the psalmist's prayer would be that
See Notes on ver. 16. ~[ And they  he, a righteous God, would keep him;
hate me with cruel hatred.  Marg.,  or (b) to his own. integrity and upas in Heb., hatred of violence.  It  rightness of character, and then the
was such hatred as tended to violence;  prayer would be that that might be
such that they could not restrain it. the means of keeping him, as the
It sought his destruction, and was  ground of his safety, under the goready to break out at any moment.  vernment of a righteous God; or, (c)
20. O keep my soul.  My life; or, which I think the more probable
keep me. The allusion is to all the  meaning, it may be the utterance of
perils  which  encompassed   him,  a prayer that God would show himwhether arising from his foes or his  self upright and perfect in protecting
sins; and the prayer is, that the  one who put his trust in him; one
Divine protection might be commen-  who was wronged and injured by
surate with the danger; that is, that  his fellow-men; one who fled to God
he might not be destroyed, either by  for refuge in time of persecution and
his enemies or by the sins which he  trouble.  It was not exactly the
had committed. ~ And deliver me. Divine perfections, as such, on which
Save me; rescue me. ~ Let me not he relied; nor was it the integrity
be ashamed. See ver. 2. ~ For I    and purity of his own life; but it
put my trust in thee. This is urged  was the government of God, conas a reason why he should be delivered  sidered as just and equal, as bearing
and saved. The idea seems to be, on himself and those who had wronged
that the honour of God would be con- him. ~ For I wait on thee. That
cerned in protecting one who fled to  is, I depend on thee, or I rely on thee.
him; who confided in him; who re-  This is a reason why he pleaded that
lied on him. Thus, when the helpless  God would preserve him. See Notes
and the oppressed have so much con-  on ver. 20.
fidence in our character and our     22. Redeem Israel.  Redeem or
ability as to fly to us in the time of save thy people, -the word Israel
trouble, it is a proper reason for them  here being used, as elsewhere, to denote




230                          PSALM    XXVI.
the people of God.  ~ Out of all his  from its contents the state of mind in
troubles.  Save thy people from per-  which it was composed; and as that
secution, and from trial of all kinds.  state of mind is not uncommon among
The prayer of the psalmist had, be-   those who are the professed people of
God, the psalm will be useful in all ages
fore this, related mainly to himself.                                 Z3
bad mae m o     of hs on   of the world. The state of mind is that
He had made mention of his own        in which there is deep solicitude in retroubles and sorrows, and had earn-   gard to personal piety, or on the question
estly sought relief. The psalm, how-  whether the evidences of our piety are
ever, closes appropriately with a re-  genuine, and are such as we may rely on
ference to others; to all the people  as warranting our hope of salvation. In
of God who might he in similar cir-   this state of mind, and under this deep
cumstances. Religion is not selfish.  solicitude, the psalmist appeals to God to
The mind under the influence of true  search him, or to judge in his case; he
The mind under the influence of true then recounts the evidences on which he
then recounts the evidences on which he
piety, however intensely it may feel  relied as a ground for concluding that he
its own trouble, and however earnestly  was truly a friend of God; and then
it may pray for deliverance, is not   expresses the earnest desire of his heart
forgetful of the troubles of others;  to be found among the friends of God,
and prayers for their comfort and     and not to be united in character or in
deliverance are freely mingled with   destiny with the wicked.
those which the afflicted children of   The psalm, therefore, properly consists
of three parts:God offer for themselves.  This verse   I. A solemn appeal to God, or an
may be, therefore, taken as an illus-  earnest prayer that He would examine
tration of the nature of true piety:  and judge of the evidences of piety on
— piety that seeks the welfare of all;  which the psalmist was accustomed to
piety that does not terminate in it-  rely, vers. 1, 2. He was conscious of
self alone; piety that; desires the hap-  integrity or uprightness of intention, but
piness of all men, especially thad s e de-  he still felt that there was a possibility
piness of all men, especially the de-  that he might deceiie himself, and he
liverance of the suffering and the sad.  th at he might deceive himself, and he
It should, however, be added that this  heart and try his reins,-that He would
verse is no part of the alphabetical  examine the evidences of his personal
series in the psalm,-that having been  piety, and save him from delusion.
ended, in ver. 21, with the last letter  II. A statement of the evidences on
of the Hebrew alphabet. This verse    which he relied, vers. 3-8.
commences with the Hebrew letter D,     These evidences were the following:
(1) That God's loving-kindness was
P.   Some have supposed that it       before his eyes, and that he had walked
was added to the psalm when it was    in his truth, ver. 3.
prepared for public use, in order to    (2) That he had not been the commake what was at first applicable to  panion of the wicked, nor had he dean individual appropriate as a part of  lighted to associate with them, vers. 4, 5.
public worship,-or because the sen-     (3) The desire of his heart to approach
timents inthe psalm, originally having  the altar of God with purity, and to
reference toone.  individual, we   celebrate the praises of God;-or his
reaerence   to   one individual, were  delight in public worship, vers. 6, 7.
as applicable to the people of God      (4) That he had loved the place where
generally as to the author of the     God dwelt, or the habitation of his house,
psalm. There is some plausibility in  ver. 8.
this conjecture.                        III. His earnest wish to be found
among the friends of God, or to have his
PSALM   XXVI.             portion with them, vers. 9-12.
(1) His prayer that this might be
The title affirms this to be a psalm of  his lot, vers. 9, 10.
David, and there is no reason to doubt  (2) His purpose to walk with the
the correctness of the superscription;  just and the holy, or to be found among
but there are no indications by which  the friends of God, vers. 11, 12.
we can determine on what occasion it    In reference to all this, he asks the
was written.                          guidance and direction of God; he prays
It is not difficult, however, to ascertain  for the searching of his eye; he pleads




PSALM    XXVI.                         231
PSALM     XXVI.             therefore I shall not slide.
A Psalm of David.           2 Examine w me, O LORD, and
TUDGE me, O LORD; for I have        prove me; try x my reins and my
walked in mine integrity: I       heart.
have trusted also in the LORD;         w Ps. cxxxix. 23.  x Zech. xiii. 9.
that God would enable him sincerely to  these are really traits of my character,
carry out these desires and purposes of  if I really possess these, I shall not be
his soul. The psalm is a beautiful illus-moved. My feet will be firm, and I
tration of the nature of true reliion, and  shall be secure. Or this may b r
of the desire of a truly pious man that  ae   as  urhr      laa      
all the evidences of his piety-all whichclaration in
is his ground of reliance-may be sub-  regard to himself, as indicating firm
mitted to the searching eye of God.  confidence in God, and as meaning
that he was conscious that he would
1. Judge me, 0 LORD. That is, de-  not be moved, or would not swerve in
termine in regard to my case whether  this purpose of life. And yet the
I am truly thy friend, or whether the  next verse shows that, with all this
evidences of my piety are genuine,  confidence as to his own character, he
The psalmist asks an examination of  felt that there was a possibility of his
his own case; he brings the matter  having deceived himself; and, therebefore God for Him to decide; he    fore, he pleaded that God would search
submits the facts in regard to himself  and try him.
to God, that He may pronounce upon    2. Examine me, 0    LORD.    The
them whether they constitute evidence  meaning of this verse is, that he
of real piety. ~ For I have walked  asked of God a strict and rigid exin mine integrity. On the word walk,  amination of his case.  To express
see Notes on Ps. i. 1. The word in-  this, the psalmist uses three wordstegrity here is the same which is else-  examine; prove; try. These words
where rendered perfection. See Notes  are designed to include the modes in
on Job i. 1. Comp. Ps. xxxvii. 37.  which the reality of anything is
See also Ps. vii. 8; xxv. 21; where  tested, and they imply together that
the word is rendered, as here, integrity.  he wished the most thorough investiIt means here uprightness, sincerity.  gation to be made; he did not shrink
This is the first thing which he brings  from any test. He evidently felt that
before God for him to examine-the   it was essential to his welfare that
consciousness that he had endeavoured  the most rigid examination should be
to live an upright life; and yet it is  made; that the exact truth should be
referred to as if he was sensible that  known; that if he was deceived, it
he might have deceived himself, and  was best for himself that he should
therefore he prays that God would    not be left under the delusion, but
determine whether his life had been  that, understanding his own case, he
really upright.  I I have trusted also  might be led to secure his salvation.
in the LORD. Of this, likewise, he  The word rendered examine means,
felt conscious; but this too he desired  to try, to prove, and is applicable csto submit to God. Trust in Jehovah,  pecially to metals: Jer. ix. 7; Zech.
and an upright life, constituted the  xiii. 9. It means here, "Apply to me
evidence of piety, or were the con-  such tests as are applied to metals in
stituents of true religion according to  order to determine their genuineness
the views of the Hebrews, as they   and their value." ~f And prove me.
are the constituents of true religion  A word of similar import.  In the
everywhere; and the purpose of the  original meaning of the word there is
psalmist was to ascertain whether his  a reference to smell; to try by the
piety was really of that character.  smell; to ascertain the qualities of an
~ Therefore I shall not slide.  If  object by the smell. Hence it comes




232                         PSALM XXVI.
3 For thy loving-kindness is        4 I y have not sat with vain
before mine eyes; and I have        persons, neither will I go in with
walked in thy truth.                dissemblers.
y Ps. i. 1.
to be used in a more general sense to  thought here is, that it was a steady
denote any way of ascertaining the  purpose of his life to secure the favour
quality of an object. ~ Try my reins.  of God. His eye was never turned
The word here rendered try is one   from this. It was always before him.
that is most commonly applied to    ~ And I have walked in thy truth.
metals; and the three words together  I have embraced the truth; I have
express the earnest desire of the   regulated my life by the truth. This
psalmist that God would examine into  is the first thing to which he refers.
the evidences of his piety-those evi-  He was certain that this had been
dences to which he immediately refers  his aim. Comp. Notes on 3 John 4.
-and apply the proper kind of tests  See also 2 Kings xx. 3. One of the
to determine whether that piety was  first characteristics of piety is a desire
genuine.  The word rendered reins   to know what is true, and to live
means properly the kidneys, and hence  in accordance with the truth.  The
it is used to denote the inward part,  psalmist was conscious that he had
the mind, the soul-the seat of the  arrived at this, and that he had endesires and the affections. See Notes  deavoured to make it a ruling prinon Ps. vii. 9; xvi. 7. We speak now  ciple in his conduct. Whether he had
of the heart as the seat of the affections  done this, or whether he had deceived
or of love. The Hebrews more con-   himself in the matter, was what he
monly spoke of the heart as the seat  now wished to submit to the allof intelligence or knowledge, and the  searching eye of God.
reins or the "bowels" as the seat of  4. 1 have not sat with vain persons.
the affections. In itself there was no  That is, I have not been found among
more impropriety in their speaking of  them; I have not made them  my
the reins or kidneys as the seat of the  companions.  See Notes on Ps. i. 1.
affections than there is of our speak.  The word "vain" here is in contrast
ing of the heart in that manner.    with those who are sincere and true.
Neither of them is strictly correct;  The expression would be applied to
and both modes of speech are founded  men who are false and hollow; to
on popular usage.                   those who have no sincerity or solidity
3. For thy loving-kindness is before  of character; to those who are hypomine eyes. Thy favour or friendship  crites and pretenders. The psalmist
is constantly before me, in the sense  urges it as one evidence of his attachthat it is the object of my desire. I  ment to God that he had not been
wish to secure it; I long to know   found among that class of persons,
whether I have sufficient evidence  either as making them his companions,
that it is mine. This is a reason why  or as taking part with them in their
he desires that God would search him. counsels. T Neither will Igo in with
The favour or the friendship of God  dissemblers. Neither will I walk with
was an object of intense desire with  them; neither will I be found in their
him. He had evidence on which he    company. The word here rendered
relied, and which seemed to him to  dissemblers means properly those who
be satisfactory, that God was his   are hidden or concealed; then, those
friend. But the object was so great,  who hide their purposes or designs
the matter was so important, the    from others, or who conceal their real
danger of self-deception was so im-  character and intentions. Thus used,
minent, that he did not dare to trust  the word denotes hypocrites, whose
his own judgment, and he prayed     real character is concealed or hidden
that God would search him.    The   from the world. The psalmist says




PSALM    XXVI.                        233
5 I have hated the congrega-       6 I will wash 2 mine hands in
tion of evil-doers; and will not   innocency:    so will I compass
sit with the wicked.               thine altar, O LORD:
z Ex. xxx. 19, 20.          7 That I may publish with the
that he had not associated with such  another evidence of his piety, to the
men, but that his companionship had  fact that it was a ruling purpose of
been with the open, the frank, the  his life to be pure, to worship and
sincere.  On this he relied as one  serve his Maker in purity. He had
evidence of his piety; and this is  stated that he had no sympathy with
always an evidence of true religion.  the wicked, and that he did not make
See Notes on Ps. i. 1.             them his companions; he now states
5. I have hated. We have here the  what his preferences were, and where
same evidence of his piety repeated  his heart was to be found. He had
in another and a stronger form. In  loved, and he still loved the worship
the previous verse he had merely   of God; he delighted in the pure
stated that he had not been found  service of the Most High. Washing
among that class of persons, or that  the hands is an emblem of purity. So
he had not made them his companions.  Pilate (Matt. xxvii. 24) "took water,
He here says positively that he dis-  and washed his hands before the mulapproved of their principles; that he  titude, saying, I am innocent of the
hated the purpose for which they   blood of this just person."  Comp.
gathered themselves together; that  Deut. xxi. 6, 7. The word rendered
he had no sympathy whatever with   innocency means properly cleanness,
them.  ~T The congregation of evil- purity; and perhaps the allusion here
doers. All such assemblages as were  is to water that is perfectly pure.
gathered together for wicked pur-  The sense of the passage is, that he
poses; for sin and revelry; to plot  would endeavour to make himself
wickedness; to injure men; to oppose  pure, and would thus worship God.
God. ~ And will not sit with the   He would not come, practisinginiquity,
wicked. That is, I will not be asso-  or cherishing sin in his heart. He
ciated with them. This was the fixed  would banish all from his mind and
purpose of his soul; and this was  heart and life that was wrong, and
then, as it is now, an evidence of true  would come with true love to God,
piety. This, moreover, is an indis-  and with the spirit of a sincere worpensable evidence of piety. He who  shipper. ~ So will I compass thine
does thus sit with the wicked; who  altar, 0 LORD. In this manner, and
makes them   his companions and    with this spirit, I will worship thee.
friends; who unites with them  in  The word compass may either mean
their plans and purposes; who par-  that he would embrace it by throwing
takes with them in their peculiar  his arms around it, or that he would
amusements and pursuits, cannot pos- go round it with others in a solemn
sibly be a pious man. If he mingles  procession in worship. The idea is,
with such men at all, it must be only  that he would come to the altar of
as demanded by the necessities of  God with his offering in sincerity and
social or civil life; or in the trans- truth. It was to himself one evidence
actions of business; or for the purpose  of sincere piety that he so purposed
of doing them good.   If it is for  in his heart, or that he was conscious
other purposes, if he makes them his  of a desire to worship God in purity
chosen companions and friends, he  and truth. This desire is always an
gives the clearest evidence that his indication of true piety.
heart is with them, and that it is not  7. That I may publish with the
with God.                          voice of thanksgiving. Literally, "that
6. I will wash mine hands in inno-  I may cause to be heard;" that is, that
cency. The psalmist here refers, as  I may make known to others. The




234                         PSALM XXVI.
voice of thanksgiving, and tell of   place where 1 thine honour dwellall the wondrous works.              eth.
8 LORD, I have loved a the          9 2 Gather not my soul with
habitation of thy house, and the     sinners, nor my life with 3 bloody
a Ps. xxvii. 4; lxxxiv. 1, 2.   men;
1 of the tabernacle of thine honour.  2 Or, take not away.  3 mzen of blood.
idea is, that he would make known to  the place where the "glory" of Godothers what he had learned of God;  the Shekinah-the symbol of his preor that he would make known to them  sence-rested; that is, the place where
the delights of his service, and seek to  God was pleased to manifest himself,
win them   to his worship. This he   and where he dwelt. Wherever that
would do with a thankful remem-      was, he found pleasure in being there;
brance of the favours which he had   and that he did thus love the place
himself enjoyed, or as an expression of  where God manifested himself, was to
his gratitude for the mercies which  his own mind an evidence of true
had been conferred on him. As ex-   piety. It is always an evidence of
pressive of his gratitude to God, he  piety, for there can be no true religion
would endeavour to win others also to  where the soul does not find pleasure
his service.  ~ And tell of all thy  in the worship of God. A man who
wondrous workcs.   The   wonderful  does not delight in such a service here,
things which thou hast done, —thy   is not prepared for heaven, where God
works of creation, providence, and sal-  eternally dwells.
vation. His own mind was deeply       9. Gather not my soutl zith sinners.
impressed with the greatness of God's  Marg., takce not away. The word
works, and he would desire to make  rendered gather, means properly to
the Divine doings known as far as   collect; to gather,-as fruits, Exod.
possible in the world. Comp. Ps. xxii.  xxiii. 10; ears of grain, Ruth ii. 7;
22; lxvi. 16; cxlv. 5, 6.  This is  money, 2 Kings xxii. 4. There is the
always one of the evidences of true  idea of assembling together, or collectpiety. They who have been im-       ing; and the meaning here is, that he
pressed properly with a sense of the  desired not to be united with wicked
greatness and goodness of God; they  men, or to be regarded as one of their
who have experienced his pardoning  number. It does notrefer particularly,
mercy and forgiving grace, desire   as I apprehend, to death, as if he
always to make these things known   prayed that he might not be cut
to others, and to invite them also to  down with wicked men; but it has a
partake of the mercies connected with  more general meaning,-that he did
the Divine favour. Comp. John i. 45.  not wish either in this life, in death,
8. LORD, Ihave loved the habitation  or in the future world, to be united
of thy house. I have loved to dwell  with the wicked. He desired that his
in thy house. See Notes on Ps. xxiii. lot might be with those who feared
6. The psalmist often refers to his  God, and not with those who were his
delight in the house of God,-the    foes. He was united with those who
place of public worship; his love to be  feared God now; he desired that he
there united with the people of God  might be united with them for ever.
in the solemn services of religion.  This is expressive of true religion;
Comp. Ps. ixxxiv. 1, 2, 4,10; xxvii. 4.  and this prayer must go forth really
~ And the place where thine honour  from every pious heart. They who
dwelleth. Marg., the tabernacle of  truly love God must desire that their
thine honour. This might indeed refer  lot should be with his friends, alike in
to the tabernacle; and the idea might  this world and in the world to come,
be that he loved the place where that  however poor, and humble, and derested in its wanderings. But the   spisedthey maybe;-not withsinners,
more correct meaning is, that he loved  however prosperous, or honoured, or




PSALM XXVI.                           235
10 In whose hands is mischief,    in mine integrity: redeem     me,
and their right hand is 1 full of   and be merciful unto me.
bribes.                               12 My foot b standeth in an
11 But as for me, I will walk     even place: in the congregations'filled with.   b Ps xl..     will I bless the Lord.
gay, or rich, they may be. The word  to do, and the course of life pursued
my soul here is synonymous with me;  by those to whom he had just referred;
and the meaning is, he desired that  and this is correctly expressed in our
he himself should not thus be gathered  translation, "JBut as for me."  It is
with sinners. It is the same word   a statement of his profession of piety,
which is commonly rendered life. and of his purpose to lead a religious
~ Nor my life. This word properly   life. He meant-he solemnlypurposed
means life; and the prayer is, that  -to lead a holy life. ~ I will walk.
his life might not be taken away or  I will live a life of integrity. See
destroyed with that class of men. He  Notes on Ps. i. 1.  T In mine integdid not wish to be associated with  rity.  Heb., in my perfection. See
them when he died or was dead. He   Notes on Ps. vii. 8; Job i. 1. The
had preferred the society of the righ-  idea is that he intended to live a life
teous; and he prayed that he might  of uprightness. I Redeem me. From
die as he had lived, united in feeling  sin; from trouble; from death. The
and in destiny with those who feared  word redeem here implies that he did
and loved God. ~ With bloody men.   not claim to be perfect in the most
Marg., men of blood. Men who shed   absolute sense, even when he exblood-robbers, murderers,-a term    pressed his purpose to lead a life of
used to denote the wicked. See Notes  integrity. He felt still that he was a
on Ps. v. 6.                        sinner, and that he was dependent on
10. In whose hands is mischief. The  redeeming mercy for salvation.  On
word here rendered mischief, means  the word redeem, see Notes on Ps.
properly purpose, counsel, plan; then,  x:v. 22; Isa. xxix. 22. Comp. Notes
an evil purpose, mischief, wickedness,  on Isa. xliii. 3. ~ And be merciful to
crime. The idea is, either that they  me. In connexion with redemption.
intended to do mischief, and that they  The prayer for mercy is always an
employed their hands to accomplish  acknowledgment of guilt, and the
it, or that the fruit or result of their  plea here shows that with all his purwicked plans was in their hands;    poses of holy living, and notwiththat is, they had in their possession  standing all that he had referred to
what they hiid secured by robbery, or  in the psalm as evidence of uprightplunder, or dishonesty. ~ And their  ness of intention and integrity of life,
right hand is full of bribes. Marg.,  he still felt that he was a sinner, and
filled with. The word here rendered  that his only hope was in the mercy
bribes means properly a gift, or pre-  of God.
sent; and then, a gift offered to a   12. My foot standeth in an even
judge to procure an unjust sentence, place. The word rendered even place
2 Kings xvi. 8; Prov. vi. 35; Exod.  — jl,     mishor-means properly
xxiii. 8; Dent. x. 17. The general  righteousness, or justice; then, evenmeaning is that he Jid not desire to  ness, a level region, a plain: Isa. xl.
be associated either with men who   4  xlii. 16.  De Wette renders it,
openly committed crime, or with those  "in a right path."  The idea is,
who could be corrupted in the ad-   either that he was standing now on
ministration of justice.            smooth and level ground; or that he
11. But as for me. The Hebrew     was walking in a straight path, in
is, " and I."  But there is evidently  contradistinction from  the crooked
a contrast between what he purposed  and perverse ways of the wicked;




236                          PSALM XXVII.
that is, he had found now a level road  reason to believe we are his children
where he might walk securely. The    and are heirs of salvation.
latter is probably the true meaning.
He had been anxious about his con-             PSALM XXVII.
dition. He had been examining the      This pupots to be       Psalm   f
evidences of his piety. He had had   David," and there is no reason to think
doubts and fears. He had seen much   that the inscription is not correct. But
to apprehend, and he had appealed to  the occasion on which it was composed is
God to determine the question on     wholly unknown. There is no intimawhich he was so anxious,-whether     tion of this in the title, and there are no
his hope was built on a solid founda-  historical marls in the psalm which
tion. His path in these inquiries, and would enable us to determine this.
There were not a few occasions in the
while his mind was thus troubled, was
life of David when all that is expressed
like a journey over a rough and dan-in the psalm might have been said bv
gerous road-a road of hills and val-  him,-as there are many occasions, in the
lies-of rocks and ravines. Now he   lives of all, to which the sentiments of
had found a smooth and safe path.    the psalm would be appropriate. The
The way was level. He felt secure;   Septuagint version has the title, "A
and he walked calmly and safely along,  Psalm of David befoe his anointing,"
as a traveller does who has got over  - rp~ 701o XPLeO^a.  Grotius supposes
dangerous pass ad wo fs tt    the occasion to have been the anointing
dangerous passes and who feels thati Hebron, en      he ^s first iau  -
in Hebron, when he was first inauguhe is on level ground. The idea is,  rated as king 2 San. ii. 4. Rosenthat his doubts had been dissipated,  muller refers it to the last anointing,
and he now felt that his evidences of  2 Sam. v. 3. Many of the Jewish expiety were well founded, and that he  positors refer the psalm to the last days
was truly a child of God.'T In the  of David, when he was delivered from
congregations vill I bless the LORD.  death by the intervention of Abishai,
In the assemblies of his people will I  2 Sam. xxi. 16, 17. But there is no
praise him.      Ps. xxii. 22.  The  internal evidence that the psalm was
composed on either of these occasions,
meaning is, that in the great assembly  and it is now impossible to ascertain
he would offer special praise that God  the time or the circumstances of its
had resolved his doubts, and had given  composition.
him  so clear evidence that he was     The general object of the psalm is to
truly his friend. He would go to the  excite in others confidence in God from
house of God, and there render him  the experience which the psalmist had
public praise that he had been able to  of His merciful interposition in times of
find the evidence which he desired.  trouble and danger, veor. 14. The author
of the psalm had had some marked eviNo act could be more appropriate     dence of the Divine favour and protection
than such an act of praise, for there  in seasons of peril and sorrow (ver. 1) 
is nothing for which we should render  and he makes use of this as an argument
more hearty thanks than for any      running through the psalm to lead others
evidence that we are truly the friends  to repose on God in similar circumof God, and have a well-founded lope  stances. It may have been that at the
of haven. The who psam should time of composing the psalm he was still
of heaven. The whole psalm should
surrounded by enemies, and exposed to
lead us carefully to examine the vi  danger; but if so, he expresses the utmost
dences of our piety; to bring before  confidence in God, and gratefully refers
God all that we rely on as proof that  to His past interposition in similar cirwe are his friends; and to pray that  cumstances as full proof that all his
he will enable us to examine it aright;  interests would be secure.
and, when the result is, as it was in  The contents of the psalm are,the case of the psalmist,-when we      I. An expression of confidence in God
can feel that we have reached a level  as derived from his own experience of
can feel that we have reached a level
His merciful interposition in times of
place and found a smooth path, then  danger, vers. 1-3. He had been in peril
we should go, as he did, and offer   at some time which is not specified, and
hearty thanks to God that we have    had been rescued; and from this gracious




PSALM XXVII.                           237
PSALM     XXVII.             life; of whom shall I be afraid?
A Psalm of David.           2 When the wicked, even mine
T HE LORD c is my light and my      enemies   and   my foes, 1 came
salvation; whom shall I fear     upon me to eat up my flesh, they
the LORD is the strength of my      stumbled and fell.
c Mic. vii. 7, 8.                1 approached against.
interposition he argues that it would be  dently trust in him. No one needs
safe always to trust in God.        any better security against the objects
II. The expression of a desire to dwell  of fear or dread than the conviction
always where God is; to see his beauty  that God is his friend. ~ The LORD
there; to inquire further after him; to
offer sacrifices; and to praise him, vers. iS the strength of my ife. The sup4-6. The psalmist had seen so much of port of my life. Or, in other words,
God that he desired to see yet more; he  he keeps me alive. In itself life is
had had such experience of his favour  feeble, and is easily crushed out by
that he wished always to be with him;  trouble and sorrow; but as long as
he had found so much happiness in God  God is its strength, there is nothing
that he believed that all his happiness  to fear.  ~ Of whom  shall I be
as t b     nd in His presence, and in  afraid? No one has power to take
His service.
III. An earnest prayer that God would  ife away whle he defends me. God
hear him; that he would grant his re-  is to those who put their trust in him
quests; that he would save him from all  a stronghold or fortress, and they are
his enemies; that he would lead him  safe.
in a plain path, vers. 7-12. This is  2. When the wicked, even mine
founded partly on his own past expe-enemies and my foes, came upon me.
rience, that when God had commanded  This refers doubtless, to some par
him to seek his face he had obeyed (ver.  T   er
ticular period of his past life when he
8), and it is connected with the fullest
assurance that God would protect him,  was in very great danger, and when
even should he be forsaken by father and  God interposed to save him.  The
mother (ver. 10).                   margin here is, approached against
IV. The conclusion-the exhortation  me. The literal rendering would be,
to wait on the Lord, vers. 13, 14. This  "in the drawing near against me of
exhortation is derived from  his own the wicked to eat up my flesh."  The
experience. He says that he himself reference is to some period when they
would have fainted if he had not confided in Go~d and hoped in His mercypurposed an attack 6n him, and when
when there was no other hope (ver. 13);he was i imminent danger fom such
and, in view of that experience, he en-  a threatened attack. ~ To eat up
courages all others to put their trust in  myflesh. As if they would eat me
Him (ver. 14).                      up. That is, they came upon me like
ravening wolves, or hungry lions.
1. The LORD is my light. He is to  We are not to suppose that they
me the source of light. That is, he  literally purposed to eat up his flesh,
guides and leads me. Darkness is    or that they were cannibals; but the
the emblem of distress, trouble, per-  comparison is one that is drawn from
plexity, and sorrow; light is the em-  the fierceness of wild beasts rushing
blem of the opposite of these. God  on their prey.   Comp    s.Ps. xi4.
furnished him such light that these  ~  They stumbled and fell.   They
troubles disappeared, and his way was  were overthrown. They failed in
bright and happy. ~ And my salva.   their purpose.   Either they were
tion. That is, he saves or delivers  thrown into a panic by a false fear,
me. ~T Whom shall Ifear?   Comp.   or they were overthrown in battle.
Rom. viii. 31. If God is on our side,  The language would be rather applior is for us, we can have no appre-  cable to the former, as if by some
hension of danger. He is abundantly  alarm  they were thrown into conable to protect us, and we may confi.  sternation.  Either they  differed




238                        PSALM   XXVII.
3 Though an host should en-      the LORD, that will I seek after;
camp against me, my heart shall    that I may dwell d in the house
not fear; though war should rise   of the LORD all the days of my
against me, in this will I be con-  life, to behold c the 1 beauty of
fident.                            the LORD, and to enquire in his
4 One thing have I desired of    temple.
d Ps. lxv. 4.  e Ps. lxiii. 2.            1 Or, delight.
among themselves and became con-   my life.  Constantly; to the end.
fused, or God threw obstacles in their  Though engaged in other things, and
way and they were driven back. The  though there were other objects of ingeneral idea is, that God had inter-  terest in the world, yet he felt that it
posed in some way to prevent the ex-  would be supreme felicity on earth to
ecution of their purposes.         dwell always in the temple of God,
3. Though.an host.  Though an   and to be employed in its sacred serarmy; that is, any army, or any    vices, preparatory to an eternal resinumber of men in battle array. The  dence in the temple above. To him
past interposition of God in similar  the service of God on earth was not
times of trouble and danger was to  burdensome, nor did he anticipate
him a sufficient security that he had  that he would ever become weary of
nothing to fear. ~ Should encamp   praising his Maker. How can a man
against me. In battle array, or pre-  be prepared for an eternal heaven who
pared for battle. ~ Myq heart shall finds the worship of God on earth
notfear. He would not tremble; he  irksome and tedious? ~ To behold
would not feel that there was any-  the beauty of the LORD. Marg., the
thing of which to be afraid. God had  delight. The word rendered beauty
shown himself superior to the power  here —Q, noam —means properly
of hostile armies, and the psalmist  pleasantness; then, beauty, splendour;
felt assured that he might confide in  then, grace, favour.  The reference
him.   ~[ Though war should rise   here is to the beauty or loveliness of
against me.  Though it should be   the Divine character as it was parproclaimed, and though all prepara-  ticularly manifested in the public wortion should be made for it, I will not  ship of God, or by those symbols
be afraid. ~ In this will I be confi-  which in the ancient worship were
dent. In such a case, in such an ex-  designed  to make that character
tremity or emergency, I would calmly  known. In the tabernacle and in the
trust in God. He would apprehend   temple there was a manifestation of
no danger, for he had seen that the  the character of God not seen elseLord could deliver him.            where.   The whole worship was
4. One thing have I desired of the  adapted to set forth his greatness, his
LORD. One main object; one thing   glory, and his grace. Great truths
that I have specially desired; one  were brought before the mind, fitted
thing which has been the object of to elevate, to comfort, and to sanctify
my constant wish.  This ruling de-  the soul; and it was in the contemsire of his heart the psalmist has more  plation of those truths that the psalmthan once adverted to in the previous  ist sought to elevate and purify his
psalms (comp. Ps. xxiii. 6; xxvi. 8);  own mind, and to sustain himself in
and he frequently refers to it in the  the troubles and perplexities of life.
subsequent psalms.  ~ That will I  Comp. Ps. Ixxiii. 15-17. ~ And to
seek after. As the leading object of  inquire in his temple. Or tabernacle.
my life; as the thing which I most  The word here used would be appliearnestly desire. ~ That Imay dwell  cable to either, considered as thepain the house of the LORD. See Notes  lace or the residence of Jehovah. As
on Ps. xxiii. 6.  A All the days of  the temple was not, however, built at




PSALM XXVII.                          239
5 For f in the time of trouble     6 And now shall mine head be
he shall hide me in his pavilion:  lifted up  above   mine enemies
in the secret of his tabernacle    round about me: therefore will I
shall he hide me: he shall set     offer in his tabernacle sacrifices
me up upon a rock.                 of 1 joy; I will sing, yea, I will
f Isa. iv. 5, 6.  1 shouting.   sing praises unto the LORD.
this time, the word must here be un-  would take care that he should be
derstood to refer to the tabernacle.  protected as if he were one of his own
See Notes on Ps. v. 7. The meaning  family;-as a man protects those
of the passage is, that he would wish  whom he admits to his own abode.
to seek instruction, or to obtain light  ~ In the secret of his tabernacle. In
on the great questions pertaining to  the most retired and private part of
God, and that he looked for this light  his dwelling. He would not merely
in the place where God was wor- admit him to his premises; not only
shipped, and by means of the views  to the vestibule of his house; not
which that worship was adapted to  only to the open court, or to the parts
convey to the mind.    In a man-   of his house frequented by the rest of
ner still more direct and full may we  his family; but he would admit him
now hope to obtain just views of God  to the private apartments-the place
by attendance on his worship. The  to which he himself withdrew to be
Christian sanctuary —the place of  alone, and where no stranger, and
public worship-is the place where,  not even one of the family, would
if anywhere on earth, we may hope  venture to intrude. Nothing could
to have our minds enlightened; our  more  certainly denote friendship;
perplexities removed; our hearts   nothing could more certainly make
comforted and sanctified, by right  protection sure, than thus to be taken
views of God.                      into the private apartment where the
5. For in the time of trouble.   master of a family was accustomed
When I am surrounded by dangers,   himself to withdraw, that he might
or when affliction comes upon me. be alone; and nothing, therefore, can
~ He shall hide me.  The word here  more beautifully describe the protecused means to hide; to secrete; and  tion which God will give to his friends
then, to defend or protect. It would  than the idea of thus admitting them
properly be applied to one who had  to the secret apartments of his own
fled from oppression, or from any im-  dwelling-place. I~ He shall set me up
pending evil, and who should be    upon a rock. A place where I shall
secreted in a house or cavern, and  be secure; a place inaccessible to my
thus rendered safe from pursuers, or  enemies. Comp. Ps. xviii. 1, 2; xix.
from the threatening evil.  ~ In his  14 (margin); lxi. 2; lxxi. 3. The
pavilion. The word pavilion means  meaning is, that he would be safe
tent or tabernacle. The Hebrew word  from all his enemies.
— Tn, sukkah-means properly a        6. And now shall mine head, etc.
booth, hut, or cot formed of green  Now shll I be exalted. So we say
branches interwoven: Jonah iv. 5;  that in affliction a man bows down his
Job xxvii. 18; see Notes on Isa. iv. 6. head; in prosperity he lifts it up.
Then it is applied to tents made of This verse expresses the confident exskins: Lev. xxiii. 43; 2 Sam. xi. 11. pectation that he would be enabled to
It thus is used to denote the taber- triumph over all his foes, and a firm
nacle, considered as the dwelling-  purpose on his part, as the result of
place of God on earth, and the mean-  this, to offer sacrifices of praise to his
ing here is, that God would hide him  great deliverer. ~ Above mine enemies
as it were -in his own dwelling; he  round about me. All my enemies,
would admit him near to himself; he  though they seem even to encompass




240                        PSALM XXVII.
7 Hear, O LORD, when I cry       thee, Thy face, LORD, will I
with my voice: have mercy also     seek.
upon me, and answer me.              9 Hide not thy face far from
8 1 When thou saidst, Seek ye    me; put not thy servant away
my face; my heart said unto        in anger: thou hast been my
1 Or, My heart said unto thee, Let my face  help; leave me not, neither forseek thy face.                     sake me, O God of my salvation.
me on every side. IT Therefore will I  thee, Let my face seek thy face. The
offer in his tabernacle. In his tent, literal translation would be," To Thee
his dwelling-place: referring here,  hath said my heart, Seek ye my face;
undoubtedly, to the tabernacle as a  thy face, 0 Lord, will I seek."  De
place where God was worshipped.    Wette thus expresses the idea, "Of
[ Sacrifices of joy. Marg., as in  thee my heart thinks (in regard to
the Hebrew, of shouting. That is, he  the command to seek thy face), thy
would offer sacrifices accompanied  face, Lord, I will seek."  Our transwith loud sounds of praise and thanks-  lators have given the correct meangiving. There is nothing wrong in  ing, though the original is quite
shouting for joy when a man is deli-  obscure. The passage is designed to
vered from imminent danger, nothing  denote the state of the mind, or the
wrong in doing so when he feels that  disposition, in regard to the commands
he is rescued from the peril of eternal  of God. The command or precept
ruin. ~ I will sing, yea, I will sing  was to seek God. The prompt purpraises unto the LORD. This language  pose of the mind or heart of the
is that which comes from a full heart. psalmist was, that he would do it.
He is not contented with saying merely  He immediately complied with that
that he would sing. He repeats the  command, as it was a principle of his
idea; he dwells upon it. With a    life-one of the steady promptings
heart overflowing with gratitude he  of his heart-that he would do this.
would go and give utterance to his  The heart asked no excuse; pleaded
joy.  He would repeat, and dwell for no delay; desired no reason for
upon, the language of thanksgiving.  not complying with the command,
7. Hear, 0 LORD, when I cry with  but at once assented to the propriety
my voice. This earnest prayer seems  of the law, and resolved to obey. This
to have been prompted by a returning  related undoubtedly at first to prayer,
sense of danger. He had had assur-  but the principle is applicable to all
ance of the Divine favour. He had  the commands of God.    It is the
found God ready to help him. He    prompting of a pious heart immedid not doubt but that he would aid  diately and always to obey the voice
him; yet all this did not prevent his  of God, no matter what his command
calling upon him for the aid which he  is, and no matter what sacrifice may
needed, but rather stimulated him to  be required in obeying it.
do it. With all the deep-felt convic-  9. Hide not thy face far from me.
tion of his heart that God was ready  Comp. Notes on Ps. iv. 6. To " hide
and willing to assist him, he still felt the face" is to turn it away with
that he had no reason to hope for his  displeasure, as if we would not look on
aid unless he called upon him. The  one who has offended us. The favour
phrase " when I cry with my voice"  of GQd is often expressed by " lifting
refers to the fact that he prayed  the light of his countenance" upon
audibly or aloud. It was not mental  any one,-looking complacently or
prayer, but that which found expres- pleasedly upon him. The reverse of
sion in the language of earnest en-  this is expressed by hiding the face,
treaty.                            or by turning it away.  The word
8. When thou saidst, Seek ye my  "far" introduced by the translators
faee, etc. Marg., My heart said unto  does not aid the sense of the passage.




PSALM   XXVILi                          241
10 When my father and my            12 Deliver me not over unto
mother    forsake  me, then    the  the will of mine enemies; for
LORD will 1 take me up.             false witnesses    are  risen   up
11 Teach me thy way, 0 LORD,      against me, and such as breathe
and lead me in a 2 plain path,       out cruelty.
because of 3 mine enemies.               2 uay of plainness, Ps. xxvi. 12.
1 gather me, Isa. xl. 11.           3 those which observe me, Ps. v. 8.
~ Put not thy servant away in anger.  usual meaning of the word. It is someDo not turn me off, or put me away  times used as referring to the hospitable
in displeasure. We turn one away,   reception of strangers or wanderers
or do not admit him into our presence,  into one's house: Judges xix. 15, 18;
with whom we are displeased. The    Joshua xx. 4. The meaning here is,
psalmist prayed that he might have  that if he should be forsaken by his
free access to God as a friend. ~ Thou  nearest earthly friends, and be an outhast been my help. In days that are  cast and a wanderer, so that no one
past. This he urges as a reason why  on earth would take him in, the Lord
God should still befriend him. The  would then receive him.
fact that he had shown mercy to him,  11. Teach me thy way, 0 LORD.
that he had treated him as a friend, is  See Notes on Ps. xxv. 4, 5. I And
urged as a reason why he should now  lead me in a plain path. Marg., a
hear his prayers, and show him mercy.  way of plainness. That is, a straight
~[ Leave me not. Do not abandon     or smooth path. In other words, he
me. This is still a proper ground of  prayed that he might be enabled to
pleading with God. We may refer     act wisely and right; he desired that
to all his former mercies towards us;  God would teach him what he should
we may make mention of those mer-   do. S~   Because of mine enemies.
cies as a reason why he should now  Marg., those which observe me. The
interpose and save us.  We may, so  translation in the text expresses the
to speak, remind him of his former  true sense. The word which is used
favours and friendship, and may plead  is derived from a verb that signifies
with him that he will complete what  to twist; to twist together; and then,
he has begun, and that, having once  to oppress; to treat as an enemy.
admitted us to his favour, he will  Here it refers to those who would
never leave or forsake us.          treat him harshly or cruelly; and he
10. When my father and my mother  prays that God would show him how
forsake me. If they should do it. to act in view of the fact that he was
The psalmist supposes it possible that  surrounded by such foes. They were
this might occur.   It does occur,  harsh and cruel; they sought to overthough very rarely; but the psalmist  come him; they laid snares for him.
means to say that the love of God is  He knew not how to act so as to
stronger and more certain than even  escape from them, and he therefore
that of a father or mother, since he  pleads that God would instruct and
will never forsake his people. Though  guide him.
every other tie that binds heart to   12. Deliver me not over unto the
heart should dissolve, this will remain;  will of mine enemies. Let them not
though a case might occur in which  accomplish their desires in regard to
we could not be sure of the love that  me; let them not be able to carry out
naturally springs out of the most   their purposes. The word here rentender earthly relationships, yet we  dered will means properly soul, but
can always confide in his love. See  it is here used evidently to denote
Notes on Isa. xlix. 15. ~ Then the  wish or desire. Comp. Ps. xxxv. 25.
LORD will take me up. Marg., will   ~ For false witnesses are risen up
gather me. The margin expresses the  against me. Men who would lay false
VOL. I.                                          M




242                        PSALM XXVIII.
13 I had fainted, unless I had      14 Wait on the LORD; be of
believed to g see the goodness of good courage, and he shall
the LORD in the land of the         strengthen thine heart: wait, I
living.                             say, on the LORD.
g  Ps. cxviii. 17,18.
charges against him, or who would   sum  of all the instruction in the
wrongfully accuse him. They charged  psalm; the main lesson which the
him with crimes which he never com-  psalm is designed to convey.  The
mitted, and they persecuted him as if  object is to induce others, from the
he were guilty of what they alleged  experience of the psalmist, to trust
against him. ~ And such as breathe  in the Lord; to rely upon him; to
out cruelty. That is, they meditate  come to him in trouble and danger;
violence or cruel treatment. They are  to wait for his interposition when all
intent on this; they pant for it. Saul  other resources fail. Comp. Ps. xxv. 3.
of Tarsus thus "breathed out threaten-  ~ Be of good courage. The Hebrew
ings and slaughter against the dis-  word here means, be strong. That is,
ciples of the Lord."  See Notes on  do not faint. Do not be dismayed.
Acts ix. 1.                         Still hope and trust in the Lord. ~
13. I had fainted, unless I had be-  He shall strengthen thine heart. He
lieved. The words " I had fainted"  will strengthen thee. He will enable
are supplied by the translators, but  you to perform your duties, and to
they undoubtedly express the true   triumph over your enemies.     See
sense of the passage.  The psalmist  Notes on Isa. xl. 31. ~ Wait, I say,
refers to the state of mind produced  on the LORD.  Repeating an idea
by the efforts of his enemies to destroy  with which the heart was full; a
him, as mentioned in ver. 12.   So  lesson resulting from his own rich exnumerous, mighty, and formidable    perience.  He dwells upon it as a
were they, that he says his only sup-  lesson which he would fix deeply in
port was his faith in God; his belief  the mind, that in all times of danger
that he would yet be permitted to   and difficulty, instead of despondency,
see the goodness of God upon the    instead of sinking down in despair,
earth. In this time of perplexity and  instead of giving up all effort, we
trial he had confidence in God, and  should go forward in the discharge of
believed that He would uphold him,  duty, putting our trust solely in the
and would permit him to see the     Lord.
evidences of His goodness and mercy
while yet on the earth. What was             PSALM   XXVIII.
the ground of this confidence he does  This psalm is entitled "A Psalm of
not say, but he had the fullest belief  David;" and there is no reason for
that this would be so. He may have  doubting the correctness of the inscriphad some special assurance of it, or  tion. But, as in some of the previous
he may have had a deep internal con-  psalms, neither the title nor the contents contain any intimation as to the
viction of it, sufficient to calm his  tents cone circumstances of its tomtime or the circumstances of its commind; but whatever was the source   position.
of this confidence it was that which  It has, in some respects, a strong resustained him.  A similar state of  semblance to Ps. xxvi. The leading
feeling is indicated in the remarkable  idea in this, as in that, is the strong
passage in Job, ch. xix. 25-27. See  affection of the author for those who
Notes on that passage. ~ To see the  feared and loved God; his strong desire
goodness of the LORD in the land of to be associated with them in character
goodness 7- -  em LORD * n J e Ian    d destiny; his earnest wish that he
the living. That is, that I should live,iah  not be drawn away from thema
might not be drasvn away from them,
and yet see and enjoy the tokens of  and that his lot might not be with the
the Divine favour here upon the earth.  wicked. It would seem from the psalm
14. Wait on the LORD. This is the  itself, especially from ver. 3, that it was




PSALM    XXVIII.                          243
PSALM     XXVIII.             into the pit.
A Psalm of David.            2 Hear the voice of my suppliTUNTO    thee will I cry, O LORIf cations, when I cry unto thee,
my rock; be not silent 1 to       when h I lift up my hands toward
me: lest, if thou be silent to me,   2 thy holy oracle.
1from.      h Ps. cxxxviii. 2.
I become like them that go down           2 Or, the oracle of thy sanctuary.
composed when its author was under      1 Unto thee will I cry. That is,
some powerful temptation from   the  under the consciousness of the danger
wicked, or when there were strong    to which I am exposed-the danger
allurements offered  y them   which  of being drawn away into the society
tended to lead him irso the society of  of the wicked. In such circumstances
othose who were stran; fs to God; and,
under this temptation, he urges this  his reliance was not on his own
earnest prayer, and seeks to bring before  strength; or on his own resolutions;
his own mind considerations why he   on his own heart; or on his fellowshould not yield to these influences.  men. He felt that he was safe only
The contents of the psalm, therefore,  in God, and he appeals to Him, theremay be presented   in the following  fore, in this earnest manner, to save
analysis:-him. ~ O LoRD msy rock. See Notes
I. The consciousness of danger so   n Ps. xviii. 2. ~ Be not silent to me.
pressing upon him as to lead him to break
out in an earnest cry to God, vers. 1, 2.  Marg., from  me.  So the Hebrew.
II. The source of his anxiety or his  The idea is that of one who will not
danger; and his earnest prayer that he  speak to us, or who will not attend to
might not be left to the powerful temp-  us. We pray, and we look for an
tation, and be drawn into the society of  answer to our prayers, or, as it were,
the wicked, ver. 3.                  we expect God to speak to us; to utIII. Considerations which occurred to  e  ords o kindness; to assure us
the mind of the psalmist himself why  tr   ors of kindness; to assure us
h^be should  ot yield to the temptation,  of his favour; to declare our sins foror why he should not be associated   given.  ~ ILest, if thou be silent to
with the wicked. These considerations  me. If thou dost not answer my supare stated in vers. 3-5.  They  are  plications. ~ I become like unto them
drawn from the character and the certain  that go down into the pit. Like those
-destiny of the wicked.               who die; or, lest I be crushed by
IV. A sense of relief, or a feeli  that  anxiety and distress, and die.  The
God had answered.his prayer, and that  word pit here refers tothegrave. So
he was safe from the danger, vers. 6, 7.
The psalm is peculiarly appropriate to  it is used in Ps xxx. 3;lxxxvi. 4;
those who are in danger of being led  Isa. xxxviii. 18; xiv. 15, 19.  The
away by the acts of the ungodly,-or  meaning is, that if he did not obtain
who are under strong temptations to be  help from  God he despaired of life.
associated with the gay, the sensual, and  His troubles would overwhelm  and
the worldly,-or to whom strong induce-  crush him. He could not bear up
ments are offered to mingle in theirunder them
pleasures, their vices, and their follies.      t               supp
They who before their conversion were.     r        vpplca.
the companions of the ungodly; they  tions.  It was not mental prayer
who were devoted to guilty pleasures  which he offered; it was a petition
but have been rescued from them; they  uttered audibly. ~ When I lift up
who have contracted habits of intemper-  my hands. To lift up the hands deance or sensuality in the society of the  notes supplication, as this was a corndissolute, and who feel the power of the  mon attitude in prayer.' See Notes
habit rTturning  upon them, and are  on 1 Tim. ii. 8. IT Toward thy holy
invited by their former associates to join  oracle. Marg., as in Hebrew, toward
them again,-are in the condition con-   or                     The word
templated in the psalm, and will find itsthe oracle  f thy holiness.  The word
sentiments appropriate to their expe-  oracle as used here denotes the place
rience.                               wlere the answer to prayer is given.




244                        PSALM   XXVIII.
3 Draw   i me not away with       of iniquity; which speak peace to
the wicked, and with the workers    their neighbours, but mischief
i Ps. cxxv. 5.          is in their hearts.
The Hebrew word —'l>., debir -  which the world indulges are so brilmeans properly the inner: sanctuary  liant and fascinating; they who in.
of the tabernacle or the temple, the  vite us to partake of their pleasures
place where God was supposed to re-  are often so elevated in their social
side, and where he gave responses to  position, so refined in their manners,
the prayers of his people:-the same  and so cultivated by education; the
place which is elsewhere called the  propensities of our hearts for such inHoly of Holies. See Notes on Heb.   dulgences are so strong by nature;
ix. 3-14. TheHebrew word is found   habits formed before our conversion
only here and in 1 Kings vi. 5, 16,  are still so powerful; and the pros19, 20, 21, 22, 23, 31; vii. 49; viii.  pect of worldly advantages from com6, 8; 2 Chron. iii. 16; iv. 20; v.7,9.  pliance with the customs of those
The idea here is that he who prayed  around us are often so great,-that
stretched out his hands toward that  we cannot but feel that it is proper
sacred place where God was supposed  for us to go to the throne of grace,
to dwell. So we stretch out our hands  and to plead earnestly with God that
towards heaven-the sacred dwelling-  he will keep us and not suffer us to
place of God.  Comp. Notes on Ps.   fall into the snare. Especially is this
v. 7. The Hebrew word is probably   true of those who before they were
derived from the verb to speak; and,  converterd had indulged in habits of inaccording to this derivation, the idea  temperance, or in sensual pleasures of
is that God spake to his people; that  any kind, and who are invited by their
he communed with them; that he      old companions in sin again to unite
answered their prayers from   that  with them in their pursuits.  Here
sacred recess,-his peculiar dwelling-  all the power of the former habit replace. See Ex.xxv.22; Num.vii.89.   turns; here often there is a most
3. Draw me not aiway with the     fierce struggle between conscience
wicked.  See Notes on Ps. xxvi. 9.  and the old habit for victory; here
The prayer here, as well as the prayer  especially those who are thus tempted
in Ps. xxvi. 9, expresses a strong de-  need the grace of God to keep them;
sire not to be united with wicked men  here there is special appropriateness
in feeling or in destiny-in life or in  in the prayer, " Draw me not away
death-on earth or in the future     with the wicked." ~1 And with the
world. The reason of the prayer seems  workers of iniquity. In any form.
to have been that the psalmist, being  With those who do evil. ~t Whiclh
at this time under a strong tempta-  speak peace to their neighbours. Who
tion to associate with wicked persons,  speak words of friendliness.  Who
and feeling the force of the tempta-  seem to be persuading you to do that
tion, was apprehensive that he should  which is for your good. Who put on
be left to yield to it, and to become  plausible pretexts.  They appear to
associated with them.  Deeply con-  be your friends; they profess to be
scions of this danger, he earnestly  so. They use flattering words while
prays that he may not be left to yield  they tempt you to go astray. It But
to the power of the temptation, and  mischief is in their hearts. They are
fall into sin. So the Saviour (Matt.  secretly plotting your ruin.  They
vi. 13) has taught us to pray, " And  wish to lead you into such courses of
lead us not into temptation."  None  life in order that you may fall into
who desire to serve God can be in-  sin; that you may dishonour religion;
sensible to the propriety of this   that you may disgrace your proprayer. The temptations of the world  fession; or that they may in some
are so strong; the amusements in    way profit by your compliance with




PSALM XXVIII.                          245
4 Give them according to their   the works of the LORD, nor the
deeds, and according to the wick-  operation of his hands, he shall
edness of their endeavours: give   destroy them, and not build them
them  after the work    of their   up.
hands; render to     them   their    6 Blessed be the    LORD, bedesert.                            cause he hath heard    the voice
5 Because k they regard not      of my supplications.
k Job xxxiv. 26, 27.        7 The LORD is my strength
theircounsels. So the wicked, under  them; he will not give them prosplausible pretences, would allure the  perity. Health, happiness, salvation
good; so the corrupt would seduce  are to be found only in conformity
the innocent; so the enemies of God  with the laws which God has ordained.
would entice his friends, that they  Neither can be found in violating
may bring shame and reproach upon  those laws, or in any other method
the cause of religion.             than that which he has ordained.
4. Give them according to their  Sooner or later the violation of law,
deeds. Deal righteously with them. in regard to these things, and in
Recompense them   as they deserve.  regard to everything must lead to
~ And according to the wickedness of  calamity and ruin.
their endeavours. Theirdesigns; their  6. Blessed be the LORD, because
works; their plans.  ~ Give them   he hath heard the voice of sny suppliafter the work of their hands. Re- cations.  This is one of those pasward them according to what they do.  sages which frequently occur in the
~ Render to them their desert. A   Psalms, when there has been an
just recompense.  This whole verse  earnest and anxious prayer offered to
is a prayer that God would deal justly  God, and when the answer to the
with them. There is no evidence that  prayer seems to be immediate. The
there is anything of vindictiveness or  mind of the anxious and troubled
malice in the prayer. In itself con-  pleader becomes calm; the promises
sidered, there is no impropriety in  of God are brought directly to the
praying that justice may be done to  soul; the peace which was sought is
the violators of law.  See General  obtained; and he who began the
Introduction, ~ 6.                 psalm with deep anxiety and trouble
5. Because they regard not the   of mind, rejoices at the close of it in
works of the LORD. What the Lord   the evidences of the Divine favour
does in creation; in his providence;  and love.  What thus happened to
through his commands and laws; and  the psalmist frequently occurs now.
by his Spirit. They do not find plea-  The answer to prayer, so far as giving
sure in his works; they do not give  calmness and assurance to the mind is
heed to the intimations of his will in  concerned, is often immediate. The
his providential dealings; they do not  troubled spirit becomes calm; and
listen to his commands; they do not  whatever may be the result in other
yield to the influences of his Spirit. respects, the heart is made peaceful
~[ Nor the operation of his hands. and confiding, and feels the assurance
What he is now doing. The sense is that all will be well. It is sufficient
essentially the same as in the former  for us to feel that God hears us; for
member of the sentence.  T He shall if this is so, we have the assurance
destroy them.  He will pull them   that all is right. In this sense, cerdown, instead of building them up. tainly, it is right to look for an
They expose themselves to his dis- immediate answer to our prayers. See
pleasure, and he will bring deserved  Notes on Isa. lxv. 24; Dan. ix. 21.
punishment upon them. ~ And not      7. The LORD is my strength. See
build them up, He will not favour  Notes on Ps. xviii. 1. ~ And my




246                        PSALM XXVIII.
and my shield: my heart trusted     and he is the 2 saving strength
in him, and I am helped; there-     of his anointed.
fore my heart greatly rejoiceth,      9 Save thy people, and bless
and with my song will I praise       thine inheritance: 3feed them
him.                                also, and lift them up for ever.
8 The LORD is 1 their strength,            1 1 Kings viii. 51, 53.
1 Or, his.    2 strength ofsalvations.     3  r, rule,  ic. vii. 14.
shield. See Notes on Ps. iii. 3. Comp.  all the people of God might expePs. xxxiii. 20; lix. 11; lxxxiv. 9;  rience similar deliverance and mercy.
lxxxix. 18; Gen. xv. 1. ~ My heart  ~ And bless thine inheritance. Thy
trusted in him. I trusted or confided  heritage; thy people. The Hebrew
in him. See Ps. xiii. 5.  ~ And I   word properly means taking possesam helped. I have found the assist-  siorn of anything; occupation. Then
ance which I desired.  ~ Therefore  it comes to mean possession; do.
my heart greatly rejoiceth. I greatly  main; estate: Num. xviii. 21. Thus
rejoice. I am happy. He had found   it is used as applied to the territory
the assurance of the Divine favour  assigned to each tribe in the promised
which he desired, and his heart was  land: Josh. xiii. 23. Thus also it
glad.  ~ And with my song will I    is applied to the people of Israelpraise him.  I will sing praises to  the Jewish nation-as the possession
him. Comp. Ps. xxii. 25.            or property of Jehovah; as a people
8. The LORD is their strength.    whom he regarded as his own, and
Marg., his strength. The Hebrew is,  whom, as such, he protected: Deut.
their strength, or strength to them.  iv. 20; ix. 26, 29. In this place the
The allusion is to the people of God.  people of God are thus spoken of as
The course of thought seems to be,  his peculiar possession or property
that the psalmist, having derived in  on earth; as that which he regards
his own case assistance from God, or  as of most value to him; as that
having found God a strength to him,  which belongs to him, or to which
his mind turns from this fact to the  he has a claim; as that which
general idea that God was the strength  cannot without injustice to him  be
of all who were in similar circum-  alienated from him.   ~ Feed them
stances; or that all his people might  also. Marg., rule. The Hebrew word
confide in Him as he had done. ~    refers to the care which a shepherd
And he is the saving strength. Marg.,  extends over his flock.  See Psalm
as in Heb., strength of salvations.  xxiii. 1, where the same word, under
That is, In him is found the strength  another form-shepherd-is used. The
which produces salvation. See Notes  prayer is, that God would take the
on Ps. xxvii. 1. ~ Of his anointed.  same care of his people that a shepSee Notes on Ps. ii. 2; xx. 6. The  herd takes of his flock. ~ And lift
primary reference here is doubtless to  them up for ever.  The word here
the psalmist himself, as one who had  used may mean sustain them, or sup.
been anointed or set apart to the   port them; but it more properly
kingly office; but the connexion shows  means bear, and would be best exthat he intended to include all the  pressed by a reference to the'fact that
people of God, as those whom he had  the shepherd carries the feeble, the
consecrated or set apart to his service.  young, and the sickly of his flock in
See 1 Peter ii. 5, 9.               his arms, or that he lifts them  up
9. Save thypeople. All thy people.  when unable themselves to rise. See
The psalm appropriately closes with a  Notes on Isa. xl. 11; lxiii. 9.  The
prayer for all the people of God. The  word for ever here means simply
prayer is offered in view of the de-  always:-in all circumstances; at all
liverance which the psalmist had    times. In other words, the psalmist
himself experienced, and he prays that  prays that God would always mani



PSALM    XXIX.                          247
PSALM      XXIX.              1 mighty, give unto the LORD
A Psalm of David.'" glory and strength.
IVE -n unto the LORD, 0         ye      m Ps. xcvi. 7-9; 1 Clron. xvi. 28, 29.
1 sons of the nmihty, Ps. Ixxxix. 6.
n Rev. v. 11-14.
fest himself as the fiiend and helper  Being of infinite goodness, truth, mercy,
of his people, as He had done to him.  and love.  If these fearful elements
It may be added here, that what the   raged without control; if they were
psalmist thus prays for will be done.  independent of God; if they were reGod will save his people; he will bless  strained by no laws; if the thunder
rolled and the lightning played by
his heritage; he will be to them a kind  re cnprice, or under the domiion of
and faithful shepherd; he will sustain,  chance, well might we tremble.
comfort, uphold, and   cherish them     The psalm properly consists of three
always,-in affliction; in temptation;  parts: —
in death; for ever. They have only to   I. The duty of ascribing praise and
trust in him, and they will find him  glory to God; of giving to him the glory
more kind and faithful than themost   due to his name; of worshipping him in
tender shepherd ever was to Uis flock.  the beauty of holiness, vers. 1, 2.
II. The description of the storm,
vers. 3-9. The thunder is seven times
PSALM XXIX.                spoken of as "the voice of the Lord"
This also purports to be a psalm    (comp. Rev. x. 3, "And when he
of David, and it has every mark of    had cried, seven thunders uttered their
being his production.  It is de ned   voices"); —and some peculiar effect is
to set forth the majesty and    Boriy referred to as resulting fiom the utterof God, especially as manifested in a ae             ce   It s         the
thunder-storm, and was evidently com-   aters; it is'powerful " it is " ull
posed in view of such an exhibition of  majesty;" it breaks thecedars;" it
his power and glory. It is one of the  "divides the flames of fire;" it "shakes
sublimest descriptions of a storm  of  the wildenes;" it "makes the hinds
thunder and lightning anywhere to be  to calve," and "discovcreth the forests."
found. It is not possible toascertain the  III. The impression  that should be
particular occasion on which it was com- produced by the wholescene. The Lord
posed, nor is it necessary to do this in  presidesoverthe floods; t  Lordiskin
order to enter into the spirit and to  for ever; the Lord is able to give strength
appreciate the beauty of the psalm.   to his people; the Lord will bless his
Occasions occur in every country which  peple with peace, vers. 10,11. In suec
furnish an illustration of the psalm; and a God his people may put confdence
its meaning can be appreciated by all.  under the protection of One who can
The psalm has a universalapplicability.am himself ith such power, and who
It may be regarded as having been de-can control such elelets, his people
signed to show what feelings men should ve nothing to fear; in contendin
have in a violeint storm, when the    with such a God-one who can sweep
thunder rolls over sea and land, and  the earth with desolation,-who ca
when the lightnings flash along the   direct the playing lightnings where he
pleases, —ho   r c ause his Voice to echo
sky; the effects which should be pro-  pleases-who can cause hisvoicetoecho
duced amidst such scenes; the influence  over hills, and vales, and floods, over the
of religion in keeping the mind from  sea and the land, producing dismay and
consternation, —his enemies can have
alarm, —lifting up the soul in adoration,-his enemies can have
of the great God,-and insinspi       ning    to hope.
fidence in One who has power to control  1. Give unto the LORD.   Ascribe
elements so fearful.  Amidst all the  unto Jehovah; or, recognise him  as
terrors of the tempest the mind of theentitled to what is here ascribed to
psalmist was calm. The effect of it was  him. The word cannot be understo
him. The word cannot be understood,
to lead him to confide in the power of  as it is common  with u    denote
God, and to fill his soul with adoring      s commonly with us, to denote
views of him.  We need not dread the  the imparting to another, or granting
fury of the elements when we know that  to another what he does not now
they are under the absolute control of a  possess-for God is always in posses



248                        PSALM XXIX.
2 Give   unto the   LORD   the     3 The voice of the LORD      is
I glory due unto his name; wor-    upon thewaters: the God of glory
ship the LORD in 2 the beauty      thundereth; the LORD is upon
o of holiness.                     3 many waters.
1 honourof his name.      o Ps. xc. 17; 2 Chron. xx. 21.  Or, great.
Or, his glorious sanctuary.
sion of what is here ascribed to him. universe to ascribe due honour to
~ Oy e mighty. Marg., as in Heb.,  God.   1r Worship the LORD. This
ye sons of the mighty. The Hebrew  exhortation is made particularly in
word here used -'.N- is the plural  view of the manifestations of his
form of one of the names of God-v,;.  power in the storm. The idea is,
The word means properly stro,     that one who is capable of putting
mighty, a: mighty one, a hero; then,  forth such power as is displayed in a
strength, night, power; and then it is tempest, as a   claim to adoration ands
applied to God as the Mighty One, the  praise. in In the beauty of holiness.
Almighty. (Gesenius.) In the plural      in is lorious sanctuary. The
form, the word means nighty ones,  Hebrew phrase would properly mean
heroes, gods: Exod. xv. 11; xviii. 11  holy beaty. Some hae supposed
Dan. xi. 36.'The phrase sons of the  that it means in holy adorning, or in
ighty is used only here and  such consecrated vestlments as were
lxxxix. 6. The allusion is undoubtedly worn by priests in the sacred services
of the sanctuary, or when they came
to the angels as being in an eminent  intoe  presenc y or when they ca. Soe
sense the sons of God, or of the   into nd e presence of Jeovah. So l)e
mighty ones; and they are referred Wetonderstandsit. Butthemore
to here under that appellation as  probable interpretation is that which
tobeing the mselv under towed with ow as  refrs it to the state of the heart-the
being themselves endowed with power  internal ornamerit-with  which  we
or strength. Comp. Ps. ciii. 20, "Bless  ites  ap ornamert-with which we
the Lord, ye his angels, that excel in  should approach God,-to a holy and
strength;" marg., mzigty in st-ength.  pure state of mind-that beauty or
Inl view of the wonderful exhlibitions  appropriateness of the soul which conof God's power in the storm-exhibi  sists in holiness or purity. Of this
tions far absove the power in of the most the external clothing of the priesthood
tions far above the power of the most was itself but an emblem, aud this'is
exalted of His creatures, the psalmist  was itself but an emblem, and this is
exalted of His creatures, the psalmist  that which God desires in those who
calls upon the angels, the most exalted  approach  Godhim in  t of worship.
of them, to acknowledge the existence   approah him i an at of  orship.
of a power so much beyond their own.  It may be aded that there is no
~ Glory and strenzgth. Majesty and  beauty like this; that there is no exmiTghrt. Acknowledge him as the God  ternal comeliness, no charm of person
of glory; as endowed with power.   or complexion, no adorning of costly
That is, learn from the manifestations  robes, that can be compared with this.
of the power evinced in the storm how
great is the power andthe glory of God. this he will be pleased, whether under
a less or more attractive external
2. Give unto the LORD the glory
2. Give unto the LOaRnD the glory  form; whether under rich and costly
due unto his name. Marg., the honour
of his nae.'Ihe honour of his name  raiment, or under the plain and decent
is that which is due to it, or which  clothing of poverty.
properly belongs to it. The name is  3. Ime voice of the LORD. Tle
t  here, as it often is, fr God  voice of Jehovah. There can be no
himself; and the meaning is, "Ascribe  doubt that the expression here, which
to God the honour that is properly  is seven times repeated in the psalm,
his due."  This is a claim addressed      oice of Jehovah," refers to
to the angels; it is a claim certainly  thunder; and no one can fail to see
not less binding on men. It is prac-iateness of the expression.
tically a call on all creatures in the  In heavy thunder it seems as if God




PSALM XXIX.                           249
4 The voice of the LORD is          5 The    voice  of the    LORD
1 powerful; the voice of the LORD   breaketh the    cedars; yea, the
is 2 full of majesty.               LORD    breaketh the cedars of
1 in power.    2 il majesty.   Lebanon.
spake. It comes from above. It fills  on the ocean. ~ The God of glory.
us with awe. We know, indeed, that  The glorious God. See Notes on Ps.
thunder as well as the other pheno-  xxiv. 7-10. ~ The LORD is upon many
mena in the world, is produced by   waters. Jehovah himself seems to be
what are called "natural causes;"   on the ocean. His voice is heard
that there is no miracle in thunder;  there, and he himself appears to be
and that really God does not speak  there. The margin here is, great
any more in the thunder than he     waters. This would seem   to imply
does in the sighing of the breeze or  that the psalm was composed in view
in the gurgling of the rivulet;-but  of waters more extended than a lake
(a) he seems more impressively to   or a river, and sustains the idea above
speak to men in the thunder; and (b)  expressed, that it was in view of the
he may not improperly be regarded   great waters which must have been
as speaking alike in the thunder, in  so familiar to the mind of the sacred
the sighing of the breeze, and in the  writer-the waters of the Mediter.
gurgling stream. In each and all of  ranean.
these ways God is addressing men;     4. The voice of the LORD is powerin each and all there are lessons of ful. Marg., as in Hebrew, in power.
great value conveyed, as if by his own  That is, is mighty; or, has strength.
voice, respecting his own existence  Allusion may be made to what seems
and character. Those which are ad-  to be the effect of thunder in prostratdressed to us particularly in thunder,  ing trees, or tearing off their limbs,
pertain to his power, his majesty, his  or it may be merely to the loud sound
greatness; to our own weakness,     of the thunder. ~s Isfull of majesty.
feebleness, dependence; to the ease  Marg., as in Hebrew, in majesty. That
with which he could take us away,   is, it is grand, sublime, overpowering.
and to the importance of being pre-   5. Breaketh the cedars. The thunpared to stand before such a God.   der prostrates the lofty trees of the
~ Is upon the waters. The word " is"  forest. The psalmist speaks as things
is supplied here by our translators.  appeared, attributing, as was natural,
The whole passage might'be read as  and as was commonly done, that to
an exclamation: The voice of Jehovah  the thunder which was really proupon the waters! It is the utterance  duced by the lightning.  It is now
of one who is overpowered by a sud.  fully known that the effect here re.
den clap of thunder. The mind is    ferred to is not produced by thunder,
awed. God seems to speak; his voice  but by the rapid passage of the elecis heard rolling over the waters. The  tric fluid as it passes from the cloud
psalm was most likely composed in   to the earth. That power is so great
view of the sea or a lake-not im.   as to rive the oak or the cedar; to
probably in view of the Mediterranean,.twist off their limbs; to prostrate
when a storm was passing over it. their lofty trunkstothe ground. The
A thunder-storm is sublime anywhere,  psalmist speaks of thunder as acin mountain scenery or on the plains,  complishing this, in the same way
on the land or on the ocean; but    that the sacred writers and all men,
there are circuistances which give it  even scientific men, commonly speak,
peculiar grandeur at sea, when the  as when we say, the sun rises.ind
thunder seems to roll along with    sets,-the stars rise and set, etc. Men
nothing to check or break it, and   who should undertake in all cases to
when the sublimity is increased by  speak with scientific accuracy, or in
the solitude which reigns everywhere  the strict language of science, would
M2




250                         PSALM   XXIX.
6 He maketh them       also  to    8 The   voice  of the    LORD
skip like a calf; Lebanon and      shaketh   the   wilderness;  the
Sirion like a young unicorn.       LORD   shaketh   the  wilderness
7 The voice of the LORD 1 di     of Kadesh.
videth the flames of fire.; ctlltel out.
be unintelligible to the mass of man.  iii. 9, " Which Hermon the Sidonians
kind; perhaps on most subjects they  call Sirion." It is a part of the great
would soon cease to speak at all, —  range of Anti-libanus.  ~ Like a
since they themselves would be in  young unicorn. On the meaning of
utter doubt as to what is scientific  the word here used, see Notes on Ps.
accuracy. Men who require that a   xxii. 21. The illustration would be
revelation from  God should always  the same if any young wild animal
use language of strict scientific pre-  were referred to.
cision, really require that a revelation  7. Divideth the flames of fire.
should anticipate by hundreds or   Marg., cutteth out.  The Hebrew
thousands of years the discoveries of word — ln, hhatzab - means proscience, and use language which, when  perly to cut, to hewz, to hew out; as,
the revelation was given, would be. for example, stones.  The allusion
unintelligible to the mass of mankind;  here is undoubtedly to lightning; and
nay, which would be always unintel-  the image is either that it seems to
ligible to a large portion of the race,  be cut out, or cut into tongues and
-since men ordinarily, however much  streaks,-or, more probably, that the
the exact truths of science may be dif-  clouds seem to be cut or hewed so as to
fused, do not learn to use such exact-  make openings or paths for the lightness of speech. As long as men have  ning. The eye is evidently fixed on
occasion to speak on the subject at all the clouds, and on the sudden flash of
they will probably continue to say  lightning, as if the clouds had been
that the sun rises and sets; that the  cleaved or opened for the passage of
grass grows; and that water runs. it. The idea of the psalmist is that
~ Breaketh. the cedars of Lebanon.  the "-voice of the Lord," or the thun"Cedars are mentioned as the loftiest  der, seems to cleave or open the clouds
forest trees, and those of Lebanon as  for the flames of fire to play amidst
the loftiest of their species."-Prof.  the tempest. Of course this language,
Alexander.  The cedars of Lebanon  as well as that which has been already
are often referred to in the Scriptures  noticed (ver. 5), must be taken as deas remarkable for their size and gran-  noting what appears to the eye, and
deur: 1 Kings iv. 33; v. 6; Ps. xcii. not as a scientific statement of the
12; Ezra iii. 7.                   reality in the case. The rolling thun6. lie maketh them also to skip  der not only shakes the cedars, and
like a calf. That is, the cedars of makes the lofty trees on Lebanon and
Lebanon. Comp. Ps. cxiv. 4, "The   Sirion skip like a calf or a young unimountains skipped like rams, and the  corn, but it rends asunder or cleaves
little hills like lambs." Ps. lxviii. 16, the clouds, and cuts out paths for the
"Why leap ye, ye high hills?"  The  flames of fire.
meaning is plain. The lightning tore  8. Shaketh the wilderness. Causes
off the large branches, and uprooted  it to shake or to tremble. The word
the loftiest trees, so that they seemed  here used means properly to dance;
to play and dance like calves in their to be whirled or twisted upon anygambols. Nothing could be more     thing; to twist-as with pain-or, to
strikingly descriptive of power. ~ Le-  writhe; and then, to tremble, to
banon and Sirion. Sirion was the   quake.   The forests are made to
name by which Mount Hermon was     tremble or quake in the fierceness of
known among the Sidonians: Deut. the storm,-referring still to what




I'SALM XXIX.                           251
9 The   voice of    the  LORD       10  The LORD      sitteth  upon
maketh the hinds 1 to calve, and    the flood; p yea, the LORD sitteth
discovereth the forests: and o in   Q King for ever.
his temple 2 doth every one speak' Or, be in pain.  o ps. Ixiii. 2.
of his glory.                          2 Or, every uhit of it utterelh.
p Gen. viii. 1, 2.  q Ps. ii. 6-9.
the thunder seems to do. ~ The wil-  sternation in bringing on the throes
derness of Kadesh. As in referring  of parturition. Comp. Job xxxix. 1,3.
(vers. 5, 6) to the effect of the storm  No one can doubt that the effect
on lofty trees, the psalmist had given  here described may occur in the viopoetic beauty to the description by  lence of a tempest; and perhaps no
specifying Lebanon and Sirion, so he  image could more vividly describe the
here refers, for the same purpose, to  terrors of the storm than the cona particular forest as illustrating the  sternation thus produced. The margin
power of the tempest-to wit, the    here is, to be in pain. The Hebrew
forest or wilderness of Kadesh. This  means to bring forth, referring to the
wilderness or forest was on the south-  pains of parturition.  ~  And diseastern border of the Promised Land,  covereth the forests. The word here
towards Edom; and it is memorable   used means to strip off, to uncover;
as having been the place where the  and, as used here, it means to strip off
Israelites twice encamped with a view  the leaves of the forest; to make the
of entering Palestine from that point, trees bare-referringto an effectwhich
but whence they were twice driven   is often produced by a violent storm.
back again,-the first time in pursu-.  And in his temple doth every one
ance of the sentence that they should  speak of his glory. Marg., every whit
wander fortyyears in the wilderness,-  of it uttereth, etc.  The word here
and the second time, from the refusal  rendered temple does not refer in this
of the king of Edom to allow them to  place to the tabernacle, or to the
pass through his territories. It was  temple at Jerusalem, but rather to
from Kadesh that the spies entered  the world itself, considered as the rePalestine.  See Num. xiii. 17, 26;  sidence or dwelling-place of God.
xiv. 40-45; xxi. 1-3; Dent. i. 41-46;  Perhaps the true translation would
Judges i. 7.   Kadesh was on the    be, "And in his temple everything
northern border of Edom, and not far  says, Glory!"  That is, in the dwellfrom  Mount Hor.    See Robinson's ing-place of God,-the.world of naBiblical Researches in Palestine, vol. ture,-the sky, the earth, the forests,
ii. pp. 582, 610, 662; Kitto, Cyclo-  the waters, everything in the storm,
Bib. Lit., art. Kadesh; and the Pic-  echoes lory,glory! Allthesethings
torial Bible on Num. xx. 1. There    declare the glory of God; all these
seems to have been nothing special in  wonders-the voice of God upon the
regard to this wilderness which led  waters; the thunder; the crash of
the author of the psalm to select it the trees upon the hills; the shaking
for his illustration, except that it was  of the wilderness; the universal conwell known and commonly spoken of,  sternation; the leaves stripped from
and that it would thus suggest an   the trees and flying in every direcimage that would be familiar to the  tion,-all proclaim the majesty and
Israelites.                         glory of Jehovah.
9. The voice of the LORD maketh the  10. The LORD sitteth upon the flood.
hinds to calve. The deer. The object of  God is enthroned upon the flood, or
the psalmist here is to show the effects  presides over it. The obvious meanof the storm in producing consterna-  ing is, that God is enthroned upon
tion, especially on the weak and timid  the storm, or presides over that which
animals of the forest. The effect here  produces such consternation.  It is
adverted to is that of fear or con-  not undirected; it is not the result




252                          PSALM XXX.
11  The    LORD     will    give   LORD will bless his people with
strength r unto his people; the      s peace.
r Isa. xl. 29-31.                    s Ps. lxxxv. 8,10.
of chance or fate; it is not produced  people, and to save them from danger.
by mere physical laws; it is not     When we look on the rolling clouds in
without restraint-without a ruler-   the tempest, when we hear the roarfor Jehovah presides over all, and all ing of the thunder, and see the flashthis may be regarded as his throne. ing of the lightning, when we hear
Comp. Notes on Ps. xviii. 7-11. See  the oak crash on the hills, and see the
also Ps. xcvii. 2. The word here used  waves piled mountains high, if we feel
is commonly applied to the deluge in  that God presides over all, and that
the time of Noah, but there would be  he controls all this with infinite ease,
an obvious unfitness in supposing here  assuredly we have no occasion to
that the mind of the psalmist referred  doubt that he can protect us; no
to that, or that the course of thought  reason to fear that his strength canwould be directed to that, and it is  not support us.  1F The LORD will
most natural, therefore, to suppose  bless his people with peace. They
that the reference is to the floods above  have nothing to fear in the tempest
-the vast reservoirs of waters in the  and storm; nothing to fear fiom anyclouds, pouring down, amidst the fury  thing. He will bless them with peace
of the tempest, floods of rain upon  in the tempest; he will bless them
the earth.  [T The LoRD sitteth King  with peace through that power by
for ever. This is an appropriate close  which he controls the tempest. Let
of the entire description; this is a  them, therefore, not fear in the storm,
thought which tends to make the      however fiercely it may rage; let
mind calm and confiding when the     them  not be afraid in any of the
winds howl and the thunder rolls;    troubles and trials of life.  In the
this accords with the leading purpose  storm, and in those troubles and
of the psalm-the call on the sons of  trials, he can make the mind calm;
the mighty (ver. 1) to ascribe strength  begond those storms and those trouand glory to God.    From   all the  bles he can give them eternal peace
terrors of the storm;-from all that  in a world where no "angry tempest
is fearful, on the waters, in the forests,  blows."
on the hills, when it would seem as if         PSALM XXX.
everything would be swept away,everything would  be swept away,-  This is said to be "A Psall or Song at
the mind turns calmly to the thought  the dedication of the hlouse of David."
that God is enthroned upon the       There is no reason to call in question
clouds; that lie presides over all that  the correctness of this inscription, though
produces this wide-spread alarm and  it cannot be certain that it was prefixed
commotion, and that he will reign for  by the author himself. The words of
ever and ever,                       the title are found in the Hebrew, and
11. The LoD will give strength    it is to be presumed that they were
a ffixed to the psalm by some one of the
unto his people. This is a practical         wo riters.  
application of the sentiments of the   It is clearly implied in the title,
psalm, or a conclusion which is fairly  though  not expressly affirmed, that
to be derived from the main thought  David was the author of the psalm, for
in the psalm. The idea is, that the  it is to be presumed that he would himGod who presides over the tempest    self compose the hymn or song that was
and the storm, the God who has       to be used at the dedication of his own
such power, and can produce such     dwcllilg. In fact, the title, as Rosenmtiller has remarked,  might not imeffects, is abundantly able to uphold  muller has remarded, might not son
properly be read, "A Psalm, a song of
his people, and to defend them. In   dedication of a house, of David," so that
other words, the application of such  the words "A Psalm of David" might
amazing power will be to protect his  not improperly be regarded as united.




PSALM     XXI.                            253
It is not absolutely certain what occa-  view of some important circumstances
sion is referred to in the psalm. Some  of his past life, and particularly of his
have supposed that the tabernacle is   feelings in time of dangerous illness,
meant; but the tabernacle was dedi-    and of his obligation on his recovery to
cated long before the time of David.   devote himself to God.  In the dedicaOthers, and among them several Jewish  tion of his house to God he recurs with
interpreters, have supposed that it was  deep interest to that period of his life,
prepared in order to be sung either at  and dwells with grateful satisfaction on
the dedication of the temple which     the goodness of God manifested in his
Solomon built, or the dedication of that  restoration to health.  On entering his
which was erected after the return from  new abode, he seems to have felt that
the Babylonish captivity. Others have  there was. a special propriety in  his
supposed that it was intended to be used  recognising the fact that he owed his
at the dedication of the house or palace  life to God; his life, not only in general,
which David built for himself on Mount  but in this special act of goodness, by
Zion, 2 Sam. v. 11. It was usual for the  which he had been raised up from the
Hebrews to "dedicate" a house when it  borders of the grave.  His frmner conwas finished; that is, to devote it in a  dition of calamity and sorrow as consolemn manner to God, probably with    trasted with his present happy and prosappropriate religious exercises. Deut.  perous condition, therefore, suggested
xx. 5, "What man is there that hath    the train of thought in the psalm at the
built a new house, and hath not dedi-  dedication of his house.  In the course
cated it? let him go and return to his  of the psalm, as illustrating his feelings,
house, lest he die in the battle, and  he adverts to the following points:-(1.)
another man dedicate it."  Comp. also  His former state of self-confidence or
Neh. xii. 27. Others, as Rosenmiuller  security when he was in health, and
and Prof. Alexander, suppose that the  when he thought hisk mountain " stood
psalm was designed to be used at the   "strong," vers. 6, 7. (2.) His sickness
dedication of the altar reared by David  as a means of humbling him, and teachon the "threshing-floor"   of Orman,   ing him   his dependence, vers. 2, 3.
which David purchased at the time of   (3.) His prayer for deliverance when he
the pestilence which came upon the     was sick, vers. 2, 8 —10.     (4.) His
people for his sin in numbering the    deliverance as an act of God vers. 2, 3,
people, 1 Chron. xxi. 15-26. But there  11. (5.) His obligation to give thanks
is no certain evidence of this. Apart  to God for his mercy, vers. 1, 4, 12.
fiom the incongruity of calling an altar  These would suggest most appropriate
a "house," the circumstances are not   topics of meditation on entering a new
such as to lead. us to believe that the  abode, and looking forward to the vicispsalm was composed for that occasion.  situdes which might and which would
The allusion in the psalm is rather to a  probably occur there.
previous state of depression, trouble, and  That the allusion in the psalm is to
sorrow, such as occurred in the life of  sickness, seems to me to be evident fiom
David before he conquered his enemies,  vers. 2, 3, and 9, though at what time
and before he was peaceably established  of life this occurred, or what was the
on his throne, —and to the joy which he  particular form of disease, we are not
felt when he had triumphed over his    informed.   From vers. 3 and 9, howfoes, and was peacefully established as  ever, it is certain that it was a dan-.
king in Jerusalem.   All the circum-   gerous illness;  that he   anticipated
stances seem to me to accord best with  eath; and that he was saved from
the time when David erected a house    death only in answer to fervent prayer.
for his own abode-a palace-on Mount    The psalm, therefore, in this respect, has
Zion, and to the act of dedicating such a  a resemblance to Ps. vi., xxxv., and
house to God. See 2 Sam. v. 9-12;      xli.-psalns composed also in view of
vii. 1, 2. It may be added that that   sickness. In a book claiming to be from
was properly called   "the house of    God, and designed for all mankind in a
David"-a name which could be given     world where sickness so abounds, it was
neither to the altar erected on the    to be expected that there would be alluthreshing-floor of Oran, nor to the    sions to disease as well as to other forms
tabernacle, nor to the temple.         of affliction, and that in the examples of
But although the psalm was composed  ancient saints suffering on beds of pain,
for the purpose of being used at the   we should be able to find illustrations of
dedication of his "house," it was in   proper pious feeling; that we should be




25-1                        1PSALM    XXX.
PSALM     XXX.              and hast not made my foes to
A Psalm and Song at the dedication of the  rejoice over me.
W lhouse of )avid.          2 0  LORD    my God, I cried
I WILL    extol thee, 0   LORD;     unto thee, and thou hast healed
for thou hast lifted    me up,      e.
me.
directed by their example to the true  referred to,-the dedication of his house
sources of consolation, and should be  to God. On entering such a habitation
made acquainted with the lessons which  for the first time it was proper to recall
God designs to teach us in sickness.  the past scenes of his life,-his perils
The direct contents of the psalm are  and troubles; it was proper to acknowas follows:-                       ledge the goodness of God in delivering
I. The author recounts the signal  him from those perils and troubles; it
mercy of God to him in the time of his  was proper to express his solemn purpose
danger. God had lifted him up, and  to serve God in that dwelling, and to
had not allowed his enemies to exult  consecrate himself and all that he had
over his death, veis. 1-3.           to him and to his service evermore.
II. He calls upon others to unite with  What was proper for the royal author
him in praising God, and especially in  of this psalm is proper for all; and
view of the truth that affliction, as en-  there can be nothing more appropriate
dured by the people of God, would not  when we have erected a house to dwell in
continue long, and that it would cer-than to dedicate it to God, with a suitable
tainly be followed by peace and joy, as  recollection of his dealings with us in
the light of the morning will certainly  our past life, and to pray that He may
follow the darkest night, vers. 4, 5.  also condescend to dwell with us there.
III. He advertoagain, in illustration
of this, to his former state, saying that  1. I will extol thee. Literally, I
there was a time when he thought he  will exalt thee; that is, he would
should never be moved; when he       make God first and supreme in his
supposed that his "mountain" stood
ft8! h'Z~e~u^           thouugts and affections; he would do
"strong," and that he was secure; but                       h
that God had hid his face, and troubled what he could to make Him known;
him, teaching him not to confide in his  he would elevate Him high in his
own strength, or in the mere fact that  praises. ~ For thou hast lifted me up.
he was prosperous, vers. 6, 7.       To wit, from the state of danger in
IV. He adverts to his earnest prayer  which I was (vers. 2, 3). The Hebrew
in the time of his affliction, and recounts  word here used means properly to
the substance of that prayer, vers. 8-10. raw out as from a well; and the,
The argument which he then urged
to deliver, to set free. As God had
was that there could be no " profit" or o  eve  t   s  r     s      ha
advantage to God "in his blood," or in thus lfted hi  up, it was prper that
his being cut off; that the "dust," that  he should show his gratitude by lift.
is, the dead, could not praise him or de-  ing up or extolling the name of God.
dare his truth. He, therefore, prayed  ~ And hast not made my foes to rethat God would keep him alive, that he  joice over me. Hast not suffered them
might honour Him upon the earth.    to triumph over me; that is, thou
V. In vers. 11, 12, he refers to the  hast delivered me from them. He
fact that the prayer was heard, and to  refers to the fact that e had been
the reason whv it was heard. God had
turned his mourning into dancing; he saved from a dangerous illness, and
had put off his sackcloth, and girded  that his enemies had not beenallowed
him with gladness. The reason why   to exult over his death. Comp. Notes
God had done this was,that his "glory,"  on Ps. xli. 5.
that is, his tongue (marg.), might give  2. 0 LORD my God, I cried unto
praise to God, and not be silent; and,  thee. In the time of trouble and
in view of all the goodness of God to  danger. r And thou hast healed me.
him, he expresses his purpose to praise  Thou didst restore me to health. The
God for ever.                         hou didst restore me to health. The
God for ever.
It will be seen, therefore, that the language here evidently refers to the
contents of the psalm are every way  fact that he had been sick, and had
suitable to the occasion supposed to be  then been restored to health.




PSALM XXX.                           255
3 0 LORD, thous last brought     the remembrance of his holiness.
up my soul fiom the grave: thou      5 For 2 his anger endureth but
hast kept me alive, that I should  a moment; in his favour is life:
not go down to the pit.            weeping may endure 3 for a night,
4 Sing unto the LORD, O ye       but 4 joy cometh in the morning.
saints of his, and give thanks 1 at   2 there is but a moment in his anger.
s Isa. xxxviii. 17.  1 Or, to the memorial.  in the  venig-  4 siling.
3. O LORD, thou hast brought up  and to God. ~ And give thanks at
my soulfrom the grave. My life; me.  the remembrance of his holiness.
The meaning is, that he had been in  Marg., to the memorial. The Hebrew
imminent danger of death, and had  is, to the memory of his holiness. The
been brought from the borders of the  sense is, in calling to recollection the
grave. The word here rendered grave  acts of his holiness, or his holy peris Sheol-a word which, properly used,  fections. Comp. Notes on Ps. xxii.
commonly denotes the region of the  3. The word holiness here is used in
dead; the under-world which is en-  a large sense as denoting, not so much
tered through the grave.   Comp.   the hatred of sin, as benevolence,
Notes on Isa. xiv. 9; Ps. vi. 5.   kindness, mercy,-the Divine compasTT Thou hast kept me alive, that I  sion towards those who are in trouble
should not go down to the pit. More  or danger. It is true that it is a
literally, " thou hast caused me to live  proper subject of rejoicing and praise
from them which go down to the pit;  that God is a holy God, a God of truth
that is, thou hast distinguished me  and justice, a God who cannot look
from them by keeping me alive. The  upon sin but with abhorrence, a God
word pit here means the same as the  in whose nature is combined every
grave. See Notes on Ps. xxviii. 1.  possible perfection; but that is not the
4. Sing unto the LORD, O ye saints  exact idea here. The word refers to
of his. This call upon others to give  his compassion, goodness, kindness;
thanks to God is in view of the mercy  and to the acts by which that had
which he had experienced. He invites  been manifested to the psalmist, as
them to unite with him in celebrating  laying a proper foundation for gratithe praises of that God who had showed  tude and praise.
lin so much mercy. It was not be-    5. For his anger endureth but a
cause they had been benefited by   moment. Marg., There is but a moment
these tokens of the Divine favour;  in his anger. So the Hebrew. That
but (a) because when we are par-   is, his anger endures but a short
takers of the Divine mercy, we desire  time, or brief period.  The referthat others may assist us in giving  ence here is to the troubles and
utterance to the praise due to God;  sorrows through which the psalmist
and (b) because others may learn from  had passed, as compared with his
the mercies bestowed on us that God  subsequent happiness. Though at the
is worthy of praise, or may see in his time they might have seemed to be
dealings with us an argument for his long, yet, as compared with the many
goodness; and may, therefore, appro-  mercies of life, with the joy which
priately unite in his praise. Thus  had succeeded them, and with the
religion diffuses its influence on all  hopes now cherished, they seemed to
around us, and tends to unite the  be but for a moment. God, accordhearts of many in every manifestation  ing to the view of the psalmist, is not
of the character of God. Infidelity is  a Being who cherishes anger; not
solitary and dissocial; religion is  one who lays it up in his mind; not
social; and, no matter on whom the  one who is unwilling to show mercy
favour is bestowed, its effect is to  and kindness:-he is a Being who is
unite the hearts of many to each other  disposed to be merciful, and though




256                          PSALM XXX.
6 And in my prosperity I said,      7 LORD, by thy favour thou
I shall never be moved.               hast 1 made my mountain       to
t Ps. xviii. 35, 36.           1 settled strength for my mountain.
he may be displeased with the conduct  6. And in my prosperity I said, I
of men, yet his displeasure is not  shall never be moved. I shall never
cherished and nourished, but passes  be visited with  calamity or trial.
away with the occasion, and is remem-  This refers to a past period of his life,
bered no more. ~ In his favour is   when everything seemed to be proslife. It is his nature to impart life.  perous, and when he had drawn
He spares life; he will give eternal  around him  so many comforts, and
life. It is, in other words, not his  had apparently made them so secure,
nature to inflict death; death is to  that it seemed as if they could never
be traced to something else. Death  be taken from him, or as if lie had
is not pleasing or gratifying to him;  nothing to fear.  To what precise
it is pleasing and gratifying to him to  period of his life the psalmist refers,
confer life. His favour secures life;  it is now impossible to ascertain. It
death is an evidence of his displea-  is sufficient to say, that men are often
sure,-that is, death is caused by sin  substantially in that state of mind.
leading to his displeasure. If a man  They have such vigorous constitutions
has the favour of God, he is sure of  and such continued health; their
life; if not life in this world, yet life  plans are so uniformly crowned with
in the world to come. ~f Weeping    success; everything which they touch
may endure Jbr a night. Marg., in the  so certainly turns to gold, and every
evening. So the Hebrew. The word    enterprise so certainly succeeds; they
here rendered endure means properly  have so many and such warmlyto lodge, to sojourn, as one does for a  attached friends; they have accumulittle time. The idea is, that weeping  lated so much property, and it is so
is like a stranger-a wayfaring man  safely invested,-that it seems as if
-who lodges for a night only. In    they were never to know reverses, and
other words, sorrow will soon pass  they unconsciously suffer the illusion
away to be succeeded by joy. ~ But  to pass over the mind that they are
joy cometh in the morning. Marg.,    never to see changes, and that they
singing. The margin expresses the   have nothing to dread. They become
force of the original word. There   self.confident. They forget their dewill be singing, shouting, exultation.  pendence on God. In their own
That is, if we have the friendship of  minds they trace their success to
God, sorrow will always be temporary,  their own efforts, tact, and skill, rather
and will always be followed by joy.  than to God. They become worldlyThe morning will come; a morning    minded, and it is necessary for God to
without clouds; a morning when the  teach them how easily he can sweep
sources of sorrow  will disappear.  all this away,-and thus to bring
This often occurs in the present life;  them back to a right view of the unit will always occur to the righteous  certainty of all earthly things. Health
in the life to come. The sorrows of fails, or friends die, or property takes
this life are but for a moment, and  wings and flies away; and God accomthey will be succeeded by the light and  plishes his purpose,-a purpose inthejoy of heaven. Then, if not before, valuable to them,-by showing them
all the sorrows of the present life, their dependence on himself, and by
however long they may appear to be, teaching them  that permanent and
will seem to have been but for a    certain happiness and security are to
moment; weeping, though it may      be found in Him alone.
have made life here but one unbroken  7. LORD, by thy favour thou hast
night, will be followed by one eternal  made my mountain to stand strong.
day without a sigh or a tear.       Marg., settled strength for my moun.




PSALM XXX.                             257
stand strong: thou didst hide          8 I cried " to thee, O LORD;
thy face, and I was troubled.       and unto the LORD I made supu Ps. xxxiv. 6.         plication.
tain. This refers, I apprehend, to his  psalmist.  It may have been the
former state of mind; to his confi-  strength of his own fortifications; it
dence in that which constituted his  may have been the number and
prosperity as referred to in the pre-  discipline of his army; it may have
vious verse; to his feeling, in that  been his own conscious power and
state, that everything pertaining to  skill as a warrior; it may have been
himself was safe; to his freedom fiom  his wealth; it may have been his
any apprehension that there would be  bodily health,-in reference to any of
any change.   The word qnountain    which he may have felt as if none of
seems to be used as denoting that on  these things could fail. When that
which he relied as his security or  on which he so confidently relied was
strength, as the mountain, or the in-  swept away, he was agitated, troubled,
accessible hills, constituted a refuge  anxious. The same thing may occur
and security in times of danger. See  now, and often does occur, when men
Ps. xviii. 1, 2, 33; xxvii. 5. It does  rely on their own strength; their
not refer to Mount Moriah, or Mount  health; their wealth. Suddenly any
Zion, as some have supposed, for the  of these may be swept away; suddenly
passage relates to a former period of  they are often swept away, to teach
his life when these were not in his  such men-even good men-their depossession; but he speaks of himself  pendence on God, and to show them
as having, through the favour of God,  how vain is every other refuge.
put himself into a strong position,-a  8. I cried to thee, 0 LORD. That
position where he feared no enemy   is, when those reverses came, and when
and no change; where he thought     that on which I had so confidently rehimself entirely secure,-the state of  lied was taken away, I called upon the
prosperity to which he had referred  Lord; I uttered an earnest cry for
in the previous verse. In that state,  aid. The prayer which he uttered on
however, God showed him that there  the occasion is specified in the folw\as no real security but in his favour:  lowing verses. The idea here is, that
security not in what a man can draw  he was not drivenfrom God by these
around himself, but in the favour of  reverses, but to him. He felt that
God alone.  T Thou didst hide thy   his reliance on those things in which
face.  That is, at the time when I   he had put his trust was vain, and he
was so confident, and when I thought  now came to God, the true source of
my mountain stood so strong, and that  strength, and sought His protection
I was so secure. Then I was shown   and favour. This was doubtless the
how insecure and uncertain was all  design of the reverses which God had
that I relied on, and how absolutely,  brought upon him; and this will alafter all that I had done, I was de-  ways be the effect of the reverses that
pendent for safety on God. To hide  come upon good men.     When they
the face is synonymous in the sacred  have placed undue reliance on wealth,
writings with the withdrawing of fa-  or health, or friends, and when these
vour, or with displeasure. See Notes  are taken away, the effect will be to
on Ps. xiii. 1. Comp. Ps. civ. 29. ~  lead them to Gcd in earnest prayer.
And Iwas troubled. Iwas confounded,  God designs to bring them back, and
perplexed, agitated, terrified. I was  they do come back to him. Afflictions
thrown into sudden fear, for all that  are always, sooner or later, effectual
I had so confidently relied on, all in bringing good men back to God.
that I thought was so firm, was sud-  The sinner is often driven from God
denly swept away. We do not know    by trial; the good manis brought back
what this was in the case of the    to find his strength and comfort in




258                        PSALM    XXX.
9 What profit is there in my     mercy upon me: LORD, be thou
blood, when I go down to the       my helper.
pit? Shall the dust praise thee P   11 Thou hast turned v for me
shall it declare thy truth?       my mourning into dancing: thou
10 Hear, O   LORD, and have      hast put off my sackcloth, and
v Ps. cxxvi. 1, 2; Isa. Ixi. 3.  girded me with gladness;
God. Theonecomplains, and murmurs, Christian religion; but still there is a
and is wretched; the other prays, and  truth here of great importance. It
submits, and is made more happy than  is, that whatever we are to do for
he was in the days of his prosperity.  making known the character and per9. What profit is there in my blood.  fections of God on earth,-for bringThat is, What profit or advantage  ing others to the knowledge of the
would there be to thee if I should  truth, and saving their souls,-is to
die?  What would be gained by it?  be done before we go down to the
The argument which the psalmist    grave.  Whatever we may do to
urges is that lie could better serve  honour God in the future world-in
God by his life than by his death;  the vast eternity on which we enter
that his death, by removing him from  at death,-yet all that we are to do
the earth, would prevent his rendering  in this respect on earth is to be acthe service which he might by his  complished before the eyes are closed,
life. The same argument is presented  and the lips are made dumb, in death.
also in Ps. vi. 5 (see Notes on that  We shall not return to do what we
verse), and is found again in lxxxviii. have omitted to do on earth; we
10-12, and in the hyfnn of Hezekiah, shall not come back to repair the
Isa. xxxviii. 18, 19.  See Notes on  evils of an inconsistent life; we shall
that passage. The prayer here used  not revisit the world to check the
is to be understood, not as a prayer  progress of error that we may have
at the time of the composition of the  maintained; we shall not return to
psalm, but as that which the psalmist  warn the sinners whom we neglected
employed at the time when he thought  to warn. Our work on earth will be
his mountain stood strong, and when  soon done, —and done finally and for
God saw fit to humble him by some  ever. If we are to offer prayer for
calamity-perhaps by a dangerous ill- the salvation of our children, neighness, vers. 6, 7. ~ When I go down  hours, or friends, it is to be done in
to the pit? To the grave; or, If I  this world; if we are to admonish
should go down to the grave. Notes  and warn the wicked, it is to be done
on ver. 3. ~ Shall the dust praise  here; if we are to do anything by
thee? That which turns to dust; the  personal effort for the spread of the
lifeless remains. See Notes on Ps. vi. Gospel, it is to be done before we die.
5. ~ Shall it declare thy truth? Can  Whatever we may do in heaven, these
a lifeless body stand up in defence of things are not to be done there; for
the truth, or make that truth known  when we close our eyes in death, our
to the living?  This shows on what  personal efforts for the salvation of
his heart was really set, or what was  men will cease for ever.
the prevailing desire of his soul. It  10. Hear, 0 LODn, and have mercy
was to make known the truth of God;  upon me, etc. This, too, is the prayer
to celebrate his praise; to bring  which he uttered in the calamities
others to an acquaintance with him. adverted to in ver. 7. It is a cry for
It cannot be denied that the state-  mercy founded on the idea referred
ment here made is founded on obscure  to in ver. 9.
views, or on a misconception of the  11. Thou hast turned for me. In
condition of the soul after death-a  my behalf. That is, God had heard
misconception which we are enabled  his prayer; he had brought his
to correct by the clearer light of the  troubles to an end; he had caused his




PSALM XXXI.                            259
12 To the end that my I glory     be silent.  O  LORD my God, I
may sing praise to thee, and not    will give thanks unto thee for
1 i.e. tongte, or, soul, Ps. xvi. 9.  ever.
sorrows to be succeeded by corre-   of God. ~f And not be silent. Be
spondent joy.  ~ My mourning into   employed in praise.  T 0 LORD my
dancing. Joy, exultation, every ex-  God, I will give thanks unto thee for
pression of rejoicing, had been made  ever. Comp. Notes on Isa. xxxviii. 20.
to succeed his deep sorrows. Comp.  This verse states the purpose which the
ver. 5. It was this which he con-   psalmist now saw that God intended to
memorated at the dedication of his  accomplish by his dealings with him
house; this joy succeeding scenes of  in the varied scenes of his past life;
sorrow that he now called to remem-  and his own purpose now as he enbrance as he entered the place which  tered his new abode. The purpose
he had reared for a permanent abode.  of God, in all these various dealingsThe contrast of his circumstances now  in the prosperity which had been
-in a palace, with every comfort of  bestowed on him (vers. 6, 7); in the
plenty and peace around him-with    reverses and trials by sickness or
his former circumstances which had  otherwise which   had  come upon
been so sad, made it proper for him  him (vers. 3, 7); and in the deliverthus to celebrate the goodness of God.  ance which God had granted him in
A Thou hast put off my sackcloth.   answer to his prayers (vers. 2, 3,
That which I wore, or had girded    10, 11)-was, that he should learn
around me, as an emblem of sorrow,  to praise the Lord. His own purpose
or in the time of my mourning. See  now, as he entered his new habitation
Notes on Isa. iii. 24; Job xvi. 15;  and dedicated it to God, was, to praise
and Matt. xi. 21. ~ And girded me   God with his highest powers for
with gladness. Instead of a girdle of  ever:-to consecrate all that he had
sackcloth he had been clothed in a  to his gracious preserver; to make
gay and festive dress, or with such a  his house, not a habitation of gaiety
dress-girded with an elegant girdle  and sin, but an abode of serious
-as wasworn on joyous and festive oc-  piety-a home where the happiness
casions. See Notes on Matt. v. 38-41.  sought would be that which is found
12. To the end that my glory may  in the influence of religion. It is
sing praise to thee. Marg., my tongue,  scarcely necessary to add that every
or my soul.   Ie Wette renders it,  new dwelling should be entered by a
my heart. The Chaldee Paraphrase,   family with feelings similar to these;
"that the honourable of the world   that the first act of the head of a
may praise thee." The LXX. and the  family on entering a new habitationLatin Vulgate, my glory. The refer-  whether it be a palace or a cottageence is, undoubtedly, to what the   should be solemnly to consecrate it to
psalmist regarded as most glorious,  God, and to resolve that it shall be a
honourable, exalted, in himself. There  house where His praises shall be celeis no evidence that he referred to his  brated, and where the influence of relitongue or his heart particularly, but  gion shall be invokedtoguide and sancthe expression seems to be equivalent  tify all the members of the household.
to my highest poswers-all the powersM                  
and faculties of my nature.   The               AM         I.
tongue would indeed be the instru-    This psalm is addressed to "the chief
ment of uttering praise, but still the  Musician," and purports to be a psalm
reference is rather to the exalted  of David. On the meaning of the phrase
"To the chief Musician," see Notes on
powers of the soul than to the instru-  the title to Ps. iv. There can be no
ment.   Let all that is capable of  doubt that the inscription which ascribes
praise within me, all my powers, be  it to David is correct, and that he was
employed in celebrating the goodness  the author. The occasion, however, on




260                             PSALM XXXI.
PSALM      XXXI.                my    trust; let    me    never    be
To the chief Musician. A Psalm of David.  ashamed:   deliver   me    in  thy
IN    w thee, 0    LRD, do I put         x righteousness.
w Ps. Ixxi. 1-4.   x Ps. cxliii. 1.
which it was composed is unknown, and    sent distresses, vers. 9-13. He says that
cannot now be ascertained.  Most of the  he is in trouble, and that his eye is
Jewish and many Christian interpreters   consumed with grief, ver. 9; that his
have supposed that it was written when   life is spent with grief, and his years
David was in the wilderness of Maon,     with sighing, that his strength failed,
and when, having been betrayed (as to    and that his bones were consumed, ver.
the place of his retreat) by the Ziphites,  10; that he is a reproach among his
he was hotly pursued by Saul and his     neighbours and an object of dread to his
host, 1 Sam. xxiii. 19-26. There is,     acquaintances, or that they fled from
however, no particular reason for re-    him, he was so abject, forsaken, and
ferring it to this period of his life, for  afflicted, ver. 11; that he was forsaken
there were many occasions to which it    and forgotten like a dead lman who had
would be equally applicable.             passed away from   the recollection of
Its general purpose is to inspire con-  mankind, ver. 12; that he was slanfidence in God in other hearts, —from    dered, and that men conspired together
the experience of the psalmist, —from   to take away his life, ver. 13.
that manifested favour by which he had     III. Calm confidence in God in these
been brought through his troubles.  See  times of trouble; or a calm committing
vers. 23, 24. The psalm refers to the   of all into his hands, under an assurdangers which surrounded its author at  ance which he felt that all would be
the time referred to; his fears and ap-  well, vers. 14-20. He says that he
prehensions in those dangers; his calm  trusted in God, ver. 14; and that his
confidence in God amid his dangers;     times were in the hand of God, ver. 15;
the deliverance from trouble which was  he prays that God would deliver him,
vouchsafed to him; his joy and gratitude  vers. 15-18; he finds comfort and peace
for deliverance; and the lessons which  in the assurance of the Divine goodness
others might learn in their trials from  and mercy, ver. 19; and in the assurthe Divine dealings towards him in his.  ance that God would hide them    that
That the psalmist was in trouble or dan-  trusted in him from the pride of man,
ger when he penned this psalm there     and would keep     them  safely in  his
can be no reason to doubt; that he      pavilion, ver. 20.
prayed earnestly at that time for de-      IV. Thanks for deliverance, vers. 21,
liverance is clear; but it is also plain 22.  He seems to have ftoend the delithat in the psalm he refers to former   verance, even while he prayed, or to
troubles, and to the deliverance which  have had such an assurance of it that he
God had granted to him in those troubles,  could speak of it as if it were already
and that he seeks and derives consola-  his.  Ile felt that he had been hasty
tion and assurance from the dealings of  in supposing that he would be cut off,
God with him then. In some parts of      and seems to have reproached himself
the psalm he refers to his present afflic-  for even a momentary doubt in regard
tions; in other parts to the trials of   to the goodness of God, ver.-22.
other days, and to his deliverances in     V. The lesson furnished to others by
those trials; in the entire psalm  he   his experience, vers. 23, 24.   It is a
inculcates the duty of confiding in God,  lesson  of  encouragement to all  in
from his own experience of his mercy,   similar circumstances, prompting them
and from his own reliance on him.       to be of good courage; to be cheered by
The contents of the psalm are as fol-  his example and experience; never to
lows:-                                  despond; never to cease to trust God.
1. Prayer to God for deliverance from  Because he had found God to be a refuge
his sufferings and his enemies, on the   and strength, he calls upon all others to
ground of his confidence in Him, and his  believe that they would also find him
previous experience of His mercy, vers.  such if they likewise trusted in him.
1-8.
II. Description of his troubles and of   1, In thee, 0 LORD, do I put mny
the calamities under which he was op-   trust. This is the ground of the pepressed; or an enumeration of his pre-  titions which follow; or the reason




PSALM XXXI.                          261
2 Bow down thine ear to me;        4 Pull me out of the net that
deliver me speedily: bethou   my   they have laid privily for me;
strong rock, for an     house of   for thou art my strength.
defence to save me.                  5 Into v thine hand I commit
3 For thou art my rock and       my spirit: thou hast redeemed
my fortress: therefore for thy     me, 0 LORD God of truth.
name's sake lead me and guide           1 to mefor a rock of strength.
me.                                     y luke xxiii. 46; Acts vii. 59.
why the psalmist thus appeals to God. pray to be delivered from all evil;
It was his firm confidence in him; in  equally right to pray to be delivered
his character; in his promises; in his  at once. ~r Be thou my strong rock.
ability to deliver him in the time of  Marg., to me for a rock of strength.
danger.  Comp. Notes on Ps. vii. 1.  See Notes on Ps. xviii. 1, 2, 46. ~
~ Let me never be ashamed. That is,  For an house of defence to save me.
let me never have occasion to be   A fortified house; a house made safe
ashamed for having put this con-   and strong, It is equivalent to prayfidence in thee.  Let thy dealings  ing that he might have a secure abode
towards me be such as to show that  or dwelling-place.
my confidence was well founded. The  3. For thou art my rock and my
word is not used here in the sense of fortress. See Notes on Ps. xviii. 2.
being unwilling to confess his faith in ~T Therefore for thy name's sake. For
God, or his love for Him, as it is the sake of thine own honour, or for
often now (comp. Rom. i. 16; v. 5;  the glory of thy name. See Notes on
2 Tim. i. 12), but in the sense of being  Ps. xviii. 3. That is, since thou art
so disappointed  as to  make one   my rock and my defence-since I put
ashamed that he had thus relied on  my trust in thee-show, by leading
that which was unworthy of con-    and guiding me, that my trust is
fidence. See Notes on Job vi. 20;  well founded, or that this is thy chacomp. also Isa. xxx. 5; Jer. ii. 26;  racter, and that thou wilt be true and
xiv. 3, 4. The psalmist prays that  faithful to thosb who commit their all
God would interpose in his behalf in  to thee. See Notes on ver. 1.
answer to his prayers, and that he   4. Pull me out of the net.  See
would show that He was worthy of Notes on Ps. ix. 15.    T That they
the confidence which he had reposed  have laid privily for me. That my
in him, or that He was a God who   enemies have laid for me. The phrase
might be trusted in the time of trial;  "laid privily" refers to the custom
in other words, that he might not be  of hiding or concealing a net or gin,
subjected to the reproach of the wicked  so that the wild beast that was to be
for having in his troubles relied on  taken could not see it, or would fall
such a God.   ~ Deliver me in thy  into it unawares. Thus his enemies
righteousness.  In the manifestation  designed to overcome him, by springof thy righteous character; in the ex- ing a net upon him at a moment when
hibition of that character as righteous;  he was not aware of it, and at a place
as doing justice between man and man; where he did not suspect it. ~ For
as pronouncing a just sentence between  thou art my strength. My stronghold.
me and my enemies.                 My hope of defence is in thee, and
2. Bowt down thine ear to me. As  thee alone.
he does who inclines his ear towards  5. Into thine hand I commit my
one whom   he is willing to hear, spirit. The Saviour used this expresor whom he is desirous of hearing.  sion when on the cross, and when
See Notes on Ps. xvii. 6. ~ Deliver  about to die: Luke xxiii. 46. But
me speedily.  Without delay.  Or, this does not prove that the psalm
Hasten to deliver me. It is right to  had originally a reference to him, or




262                        PSALM XXXI.
6 I have hated them    that re-  gard' lying vanities: but I trust
z Jonah ii. 8.         in the LORD.
that he meant to intimate that the  such views of the way of salvation
words originally were a prophecy.  that he would feel that he was reThe language was appropriate for him,  deemed only by an atonement, or by
as it is for all others in the hour of the shedding of blood for his sins. To
death; and His use of the words fur-  all who are Christians it is enough to
nished the highest illustration of their  authorise them to use this language
being appropriate in that hour. The  in the midst of troubles and dangers,
act of the psalmist was an act of and in the hour of death, that they
strong confidence in God in the midst  have been redeemed by the blood of
of dangers and troubles; the act of the Saviour; to none of us is there
the Saviour was of the same nature,  any other safe ground of trust and
commending his spirit to God in the  confidence in the hour of death than
solemn hour of death. The same act  the fact that Christ has died for sin,
of faith is proper for all the people of  and that we have evidence that we
God, alike in trouble and in death.  are interested in his blood.  ~  O
Comp. Acts vii. 59. The word spirit  LORD God of truth.  True to thy
may mean either life, considered as the  promises and to thy covenant-engageanimating principle, equivalent to the  ments. As thou hast promised life
word myself; or it may mean more spe-  and salvation to those who are recifically the soul, as distinguished from  deemed, they may safely confide in
the body. The sense is not materially  thee. See Notes on 2 Cor. i. 20.
varied by either interpretation.  ~  6. I have hated them that regard
Thou hast redeemed me. This was    lying vanities. This is evidently stated
the ground or reason why the psalmist  as a reason for the prayer offered in
commended himself to God; this reason  the previous verses. It is a referwas not urged, and could not have  ence by the psalmist to his own past
been by the Saviour, in his dying  life; to his general aim and conduct.
moments. He committed his depart- The meaning is, that he had been a
ing spirit to God as his Father, and in  friend of God; that he had separated
virtue of the work which he had been  himself from wicked men; and he
appointed to do, and which he was  now prays in return for His protecnow about finishing, as a Redeemer;-  tion and interposition. The sentiwe commit our souls to him in virtue  ment is similar to that which occurs
of having been redeemed.   This is in Ps. xxvi. 3, 4, 5. See Notes on
proper for us, (a) because he has re-  that passage.  The word rendered
deemed us; (b) because we have been  regard here means to observe, to
redeemed for hin, and we may ask   keep, to attend upon; and the referhim to take his own; (c) because this  ence is to those who show honour to
is a ground of safety, for if we have  what is here called "lying vanities;"
been redeemed, we may be certain   that is, those who attend upon them,
that God will keep us; and (d) because  or who show  them  favour. The
this is the only ground of our security  "lying vanities " are probably idols,
in reference to the future world. and the allusion is to those who
What David may have understood by  attended on the worship of idols as
this word it may not be easy to    distinguished from  those who wordetermine with certainty; but there  shipped the true God.  Idols are
is no reason to doubt that he may  often represented as false,-as vain,
have used it as expressive of the idea  or vanity,-as a lie,-in contradistincthat he had been recovered from the  tion from that which is true and real.
ruin of the fall, and from the dominion  See Notes on 1 Cor. viii. 4. There is
of sin, and had been made a child of  peculiar emphasis in the language
God. Nor need we doubt that'he had  used here as denoting the utter worth



PSALM XXXI.                           263
7 I will be glad and rejoice in  LORD, for I am in trouble; mine
thy mercy: for thou hast con-      eye is consumed with grief, yea,
sidered my trouble; thou hast      my soul and my belly.
known "my soul in adversities;       10 For c my life is spent with
8 And hast not shut me up        grief, and my years with sighing:
into the hand of the enemy: thou   my strength faileth because of
b hast set my feet in    a large   mine iniquity, and my bones are
room.                              consumed.
9 Have   mercy upon     me, O     a Ps. cxlii. 3. bPs. xviii.19. c Ps. cii. 3, etc.
lessness and vanity of idols.  The  the hand of the enemy. Hast not de.
language means vanities of emptiness;  livered me into his hand, or into his
denoting that they were utterly vain  power. See margin 1 Sam. xvii. 46;
and worthless.  ~f But I trust in the  xxiv. 18; xxvi. 8. ~ Thou hast set
LORD. In Jehovah, the true God, as  my feet in a large room. In a large
distinguished from idols.          place. Thou hast made me free, or
7. 1 will be glad and rejoice in thy  set me at liberty. See Notes on Ps.
mercy. I will triumph and joy in thy  iv. 1; xviii. 19, 36.
mercy; that is, in the mercy which   9. Have mercy upon me, 0 LORD,
he had already experienced, and in  for I am in trouble. The nature and
that which he still hoped to enjoy.  sources of his trouble are specified in
He had had abundant proofs of that  the verses following. He seems to
mercy; he hoped for still further  have regarded all his trouble as the
proofs of it; and he says that he  result of sin, either the sin of his
would find his joy in that, and not in  heart, of which he alone was conscious,
what idols could give.  ~ For thou  or of some open act of sin, that had
hast considered my trouble. In times  been the means of bringing this afflicpast and now. He felt assured that  tion upon him, ver. 10. As a consehis prayer would be regarded, and  quence of this, he says that he was
that God would relieve and deliver  subjected to the reproach of his enehim. ~ Thou hast known my soul in  mies, and shunned by his neighbours
adversities. In the troubles that have  and his acquaintances; that he was
come upon me. That is, God had     forgotten by them like a dead man
seen and known all the feelings of  out of mind; that he was exposed to
his heart in the time of adversity;-  the slander of others, and that they
his sorrow and anxiety; his hope and  conspired against his life, vers. 11-13.
trust; his unmurmuring spirit; his  In view of all this he calls earnestly
feeling of entire dependence on God,  upon God to save him in his troubles,
and his belief that lie would inter-  and to be his helper and friend.
pose to save him. God had not turned  ~ Mine eye is consumed vithgrief.
away from him, but had shown that  That is, with weeping. See Notes on
he regarded with interest all his feel-  Ps. vi. 7. ~ Yea, my soul. That is,
ings, his desires, his hopes. It is much,  my spirit, my life, my mind. My
in the time of trouble, to know that  powers are weakened and exhausted
all our feelings are understood by  by excessive grief. 1f And my belly.
God, that he sees all our sorrows, and  My bowels: regarded as the seat of
that he will not be regardless of them. the affections. See Notes on Isa. xvi.
There are no states of mind more in-  11; comp. Ps. xxii. 14. The effect of
teresting than those which occur in  his grief was to exhaust his strength,
adversities; there is no one who can  and to make his heart sink within him.
fully understand the soul in adversi-  10. For my life is spent with grief.
ties but God; there is no one but  The word here rendered spent does
God who can wholly meet the wants  not mean merely passed, as it is comof the soul in such seasons.       monly now used, as when we say we
8. And hast not shut me up into  spent our time at such a place, or in




264                         PSALM   XXXI.
11 I was a reproach among all     fear to mine acquaintance: they
mine    enemies, but    especially  that did see me without fled from
among my neighbours, d and a        me.
d Job xix. 13.             12 I am   forgotten as a dead
such a manner, but in the more proper  11. I was a reproach among all
meaning of the word, as denoting    mine enemies. That is, he was subconsumed, wasted away, or destroyed. jected to their reproaches, or was
See the word rrn  as used in Jer. xvi.  calumniated and reviled by them.
4; Lam. ii. 11; Ps. lxxxiv. 2 (Heb.  See Notes on Ps. xxii. 6.  ~ But
3); cxliii. 7; lxix. 3 (Heb. 4); Job  especially among my neighbours. I
xi. 20. ~ And my years with sighing.  was reproached by none more than by
That is, my years are wasted or con-  my neighbours. They showed special
sumed with sighing. Instead of being  distrust of me, and manifested special
devoted to active toil and to useful  unkindness, even more than my eneeffort, they are exhausted or wasted  mies did. They turned away from
away with a grief which wholly      me.   They abandoned me.     They
occupies and preys upon me. ~ My    would not associate with me. They
strength faileth because of mine ini.  regarded me as a disgrace to them,
quity. Because of the trouble that  and forsook me.   Comp. Job xix.
has come upon me for my sin. He     13-15, and the Notes on that passage.
regarded all this trouble-from what-  ~ And a fear to mine acquaintance.
ever quarter it came, whether directly  An object of dread or terror, so that
from the hand of God, or from man-  they fled from me. ~ They that did
as the fruit of sin. Whether he refers  see me without. In the streets, or in
to any particular sin as the cause of  public-out of my own house. Not
this trouble, or to the sin of his nature  only those in my own dwelling-the
as the source of all evil, it is impossible  members of my family-regarded me
now to determine. As, however, no   i  this manner, but passers in the
particular sin is specified, it seems  streets-those whom  I accidentally
most probable that the reference is to  met-turned from me and fled in disthe sin of his heart-to his corrupt  gust and horror. It is not possible
nature. It is common, and it is not  now to determine at what time in the
improper, when we are afflicted, to  life of the psalmist this occurred, or
regard all our trials as fruits of sin;  to ascertain the exact circumstances.
as coming upon us as the result of the  There were, doubtless, times when
fall, and as an evidence that we are  with the saddest feelings he could say
depraved. It is certain that there is  that all this was true of him. His
no suffering in heaven, and that there  troubles in the time of his persecutions
never would be any in a perfectly holy  by Saul, and still more probably his
world. It is equally certain that all trials in the time when Absalom rethe woes of earth are the consequence  belled against him, and when he was
of man's apostacy; and it is proper,  driven away from his throne and his
therefore, when we are afflicted, even  capital, would furnish an occasion
though we cannot trace the affliction  when this would be true.  If the
to any particular offence, to trace it  latter was the occasion, then we can
all to the existence of evil, and to re-  see how naturally he would connect
gard it as among the proofs of the  all this with his " iniquity," and reDivine displeasure against sin. ~T And  gard it as the consequence of his sin
any bones are consumed. That is, are  in the matter of Uriah,-a sin which
decayed, worn out, or wasted away.  would probably be always in his reEven the solid framework of my body  collection, and which he would ever
gives way under excessive grief, and  onward regard as lying at the founall my strength is gone. See Ps.    dation of all his afflictions.
xxxii. 3; cii. 3.                      12. 1 am forgotten as a dead man




PSALM    XXXI.                          265
man out of mind: I am        like a   der of many: fear was on every
I broken vessel.                      side: while they took      counsel
13 For I have heard the slan-      together against me, they de-' vessel that perishletl.   vised to take away my life.
out of mind. Like the man who is      living. The idea of the psalmist here
dead, and who has passed away from    is, that, in the circumstances to which
the recollection of mankind. Comp.    he referred, he had been forgotten by
Ps. lxxxviii. 4, 5. The Hebrew   is,  mankind, and he uses the most striking
"as a dead man from     the heart;"  image which could be employed to
that is, from the memory or recollec-  convey that idea.  ~[ I am like a
tion of men, so as to be no more      broken vessel. Marg., as in Hebrew,
remembered; no more regarded. The    like a vessel that perisheth.  That is,
expression is nearly the same in mean-  like a vessel made of clay-a piece of
ing as our common English proverb:    pottery-that is easily broken and
out of sight, out of mind. The allu-  rendered worthless. This is a favourite
sion is to the fact that a man who is  comparison with Jeremiah. See ch.
dead is soon forgotten. He is missed  xxii. 28; xlviii. 38;  Lam. iv. 2.
at first by a few friends, while the  Comp. also Ps. ii. 9; Isa. xxx. 14;
rest of the world knows little about  Hosea viii. 8.
him, or cares little about him. He is   13. For I have heard the slander
no longer seen where he has been      of many. The reproach; the false
accustomed to be seen, at the place of  accusations; the unjust aspersions.
business, in the social circle, in the  We are here more definitely informed
scenes of amusement, in the streets,  as to another of the sources of the
or in public assemblies. For a short  trouble that came upon him. It was
period a vacancy is created which     slander.  He had already referred to
attracts attention and causes regret.  two sources of trouble;-one (ver. 11)
But the world moves on. Another       that he was reproached by his friends
comes to fill his place, and soon his  and neighbours, and that his society
absence ceases to be a subject of re-  was shunned by them; a second, that
mark, or a cause of regret; the world  he was forgotten by those who ought
says little about him, and soon he    to have remembered him, and that
altogether ceases to be remembered.  they treated him as though he were
At no distant time the rude board     dead, ver. 12. The third is referred
with his name written on it, or the   to now; to wit, that he was the
marble sculptured with all the skill of  subject of slander, or of false reports.
art, falls down. The passing traveller  What was the nature of those false
casts an eye upon the name of him     charges we are not informed. But it
who slept his last sleep there, and   is not needful that we should know
neither knows nor cares who he was.   precisely  what they  were.   It is
"The gay will laugh     enough, in order to see the depth and
When thou art gone, the solemn brood of care  aggravation of his trouble to know
Plod on, and each one as before will chase a aat    hs    o   e to kn
His favourite phantom."-Bryant.      that he was exposed to this; and
"On my grassy grave    that, to all that he had to endure
The men of future times will careless tread,  from  other sources, there was this
And read my name upon the sculptured stone;  added-that his name was reproached
Nor will the sound, familiar to their ears,e was
Recall my vanish'd memory."           and cast out as evil,-that he was
Henry Kirke White.  subjected to slander,
It is sad to reflect that this is to be
our lot; but so it is. It would cast.  "Whose edge is sharper than the sword; whose
our lot; but so it is. It would cast a   tongue
most gloomy shade over life if this    Outvenoms all the worms of Nile; whose
was to be the end of man, and if he      breath
passed from  existence as soon as he   Rides on the posting winds; and doth belie
fromthpassed  f recollectis t e n ceson ae All corners of the world."
passes from    the recollection of the              Cymbeline, Act iii., Sc. iv.
VOL. I.                                           N




266                        PSALM XXXI.
14 But I trusted in thee, 0      enemies and from them that perLORD: I said, Thou art my God.     secute me.
15 My times are in thy hand:       16 Make e thy face to shine
deliver me from the hand of my     upon thy servant: save me for
e Numb. vi. 25, 26.      thy mercies' sake.
~ Fear was on every side. From the   15. 7y times are in thy hand. That
causes already specified. He knew  is, I said this in my trouble; when
not whom to trust. He seemed to    my friends forsook me, and when my
have no friend. He was afraid, there-  enemies came around me and threatfore, of every one that he met.    ened my life. The meaning is, that
~ While they took counsel together  all that pertained to him was under
against me. See Notes on Ps. ii. 2. the control and at the disposal of
They entered into a conspiracy or  God. He would live as long as God
combination. ~ They devised to take  should please.  It was His to give
away my life. They devised mea-    life; His to preserve it; His to take
sures, or they laid a plot, thus to kill it away. All in relation to life,-its
me. These are the grounds of the   origin-its continuance-its changes
earnest prayer which he urges in ver.  -its seasons-childhood, youth, mid9: "Have mercy upon me, 0 Lord,    dle age, old age,-all was in the hand
for I am in trouble."               of God. No one, therefore, could take
14. But-I trust in thee, 0 LORD. his life before the time that had been
In these times of trial-when (ver. 9)  appointed by God, and he might
his eye was consumed with grief;   calmly commit the whole to him.
when (ver. 10) his years were spent  This we may feel in all seasons of life
with sighing, his strength failed, and  and in all times of danger; of sickhis bones were consumed; when (ver.  ness; of feebleness. We shall live as
11) he was a reproach among his long as God has appointed; we shall
neighbours, and dreaded by his ac- pass through such changes as he diquaintances; when (ver. 12) he was  rects; we shall die when and where
forgotten as a dead man; and when  and how he chooses. In the faithful
(ver. 13) he was surrounded with   discharge of our duty, therefore, we
causes of alarm. Then he trusted in  may commit all these things to him,
God. His confidence did not fail. He  and leave all at his disposal. ~[ Debelieved that God was his Father and  liver me from the hand of mine eneFriend; that He was on the throne;  mies. That is, since all these things
that He could protect and defend him;  are under thy control; since thou
and he left himself and his cause with  hast power over my life and over all
Him. In such circumstances as these  that pertains to me, I pray that thy
there is no other sure refuge but God;  power may be exerted in my behalf,
at such times the strength of faith is  and that my life may be rescued from
shown, and then is seen pre-eminently  danger. This was his prayer in the
the power and value of religion.   midst of his troubles, and this prayer
I~ I said, Thou art my God. Thou   was heard.
art all that is implied in the name  16. Make thy face to shine upon thy
"God;" and thou art mine. He felt  servant. That is, show me thy favour,
assured that God would not forsake  or be kind and merciful to me. See
him, though men did; that he might  Notes on Ps. iv. 6. ~ Save me for
confide in Him, though his earthly  thy mercies' sake.  On account of
friends all turned away. There is al- thy mercy; or that thy mercy may
ways One who will not leave or for-  be manifested. This is always a just
sake us; and the friendship and favour  ground of appeal to God by a sinner
of that One is of more value to us  or a sufferer, that God would make
than that of all other beings in the  our sins and trials an occasion for disuniverse combined.                 playing his own character. There are,




PSALM    XXXI.                         267
17 Let me not be ashamed, O       things proudly and      contemptLORD; for I have called upon        uously against the righteous.
thee: let the wicked be ashamed,       19 Oh how great f is thy goodand let them   be 1 silent in the   ness, which thou hast laid up for
grave.                              them that fear thee; which thou
18 Let the lying lips be put to   hast wrought for them that trust
silence, which speak 2 grievous     in thee before the sons of men.
1 Or, cut offfor.           2 a hard thing.   f Isa. Ixiv. 4.
indeed, other grounds of appeal; but  from the grave, where the dead repose
there is no one that is more pure or  in silence; and the meaning here is, let
exalted than this.                  them be cut off and consigned to that
17. Let me not be ashamed, 0      land of silence. It is a prayer that
LORD, for I have called upon thee.  the wicked may not triumph.
That is, I have reposed entire con-   18. Let the lying lips be put to
fidence in thee, and in thy promises,  silence. See Notes on Ps. xii. 2, 3.
in the time of trial; let now the re-  The lips which speak lies. The result be such as to show that I had  ference here is especially to those who
reason thus to trust in thee; that thy  had spoken in this manner against
character is such that the persecuted  the psalmist himself, though he makes
and the afflicted may always find thee  the language general, or prays in geneto be a safe and secure refuge. In  ral that God would silence all liars:-a
other words, Let me not be disap-   prayer certainly in which all persons
pointed, and thus be made ashamed   may properly join. ~T Which speak
before men, as if I had put my trust  grievous things. Marg., a hard thing.
where no relief was to be found, or  The Hebrew  word- pD, dthdk —
where there was nothing to authorize  means bold, impudent, wicked. Gean act of unreserved confidence. See  senius, Lex. The phrase here means,
Notes on Ps. xxv. 2, 3. ~\ Let the  therefore, to speak wickedly, or to
wicked be ashamed.   Let them   be  speak in a bold, reckless, impudent
disappointed in that on which they  manner; that is, without regard to
had put their trust; let it be seen  the truth of what is said. ~ Proudly
that they, in their wicked plans, had  and contemptuously. Heb., in pride
no safe ground of confidence. They  and contempt:-that is, in a manner
rely on their strength; their skill;  which shows that they are proud of
their courage; their resources; and  themselves and despise others. Slannot on God. Let it now be seen that  der always perhaps implies this. Men
these  things  constitute  no  safe  are secretly proud of themselves; or
ground of trust, and let not others  they desire to cherish an exalted
be encouraged to follow their example  opinion of themselves, and to have
by any success that shall attend them  others entertain the same opinion of
in their designs. ~ And let them be  them; and hence, if they cannot
silent in the grave. Marg., let them  exalt themselves by their own merit,
be cut off for the grave. Heb., for  as they wish, they endeavour to
Sheol. The more correct translation  humble others below their real merit,
is that which is in the text, Let them  and to a level lower than themselves,
be silent. That is, let them go down  by detraction.
to the grave-to Sheol-to the under-   19. Oh how great is thy goodness.
world-to the land of silence. On the  That is, in view of the Divine protecmeaning of the word here used-Sheol, tion and favour in such cases, or when
the grave-see Notes on Isa. xiv. 9;  thus assailed. The psalmist seems to
comp. Notes on Job x. 21, 22; and on  have felt that it was an inexpressible
Ps. xvi. 10.  This is represented as a  privilege thus to be permitted to apland of silence. This idea is derived  peal to God with the assurance of the




268                        PSALM XXXI.
20 Thou shalt hide them in the   them secretly in a pavilion from
secret of thy presence from   the  the strife of tongues.
pride of man; thou g shalt keep                g Job v. 21.
Divine protection.  In few circum-  goodness to them openly. The acts
stances do men feel more grateful for  of benevolence or goodness in the case
the opportunity of appealing to God  were-first, that he had treasured up
than when they are reviled and calum-  the resources of his goodness by preniated. As there is nothing which we  vious arrangement, or by anticipation,
feel more keenly than calumny and  for them; and second, that he had
reproach, so there can be no circum-  wrought out deliverance, or had manistances when we more appreciate the fested his goodness by interposing to
privilege of having such a refuge and  save, and by doing it openly that it
friend as God. 1T Which thou hast  might be seen by mankind.
laid up. Which thou hast treasured   20. Thou shalt hide them in the
up, for so the Hebrew word means.  secret of thy presence. See Notes on
That is, goodness and mercy had been,  Ps. xxvii. 5. The phrase "secret of
as it were, treasured up for such an  thy presence" means thy  "secret
emergency,-as a man treasures up   presence."  The Hebrewis, the secret
ood in autumn for the wants of     of thy face; and the idea is, that he
winter, or wealth for the wants of old  would hide them, or withdraw them
age. The goodness of God is thus a  from public view, or from the view of
treasure garnered up for the wants of  their enemies, into the very place,
his people-a treasure always acces-  where he himself dwelt, so that they
sible; a treasure that can never be  would be before him and near him;
exhausted.  ~ For them that fear   so that his eye would be upon them,
thee. Or reverence thee,-fear or re-  and that they would be certain of his
verence being often used to denote  protection. The language here is the
friendship with God, or religion. See  same as in Ps. xxvii. 5, except that
Notes on Ps. v. 7.  ~ Which thou   the word face or presence is used
hast wrought for them. Which thou  here instead of the word tabernacle.
hast made for them (Heb.); or, which  The idea is the same. ~f From the
thou hast secured as if by labour; pride of man.   The Hebrew word
that is, by plan and arrangement. It  here rendered pride —)i1, rikeswas not by chance that that goodness  means properly league or conspiracy;
had been provided; God had done it then, snares or plots.  It occurs
in a manner resembling the act of a  nowhere else in the Scriptures, though
man who lays up treasure for his the corresponding verb-D:, rakas
future use by plan and by toil. The         twice, meaning to ind on
idea is, that all this was the work  to, Ex. xxviii. 28  xxxix. 21. The
of a benevolent God; a God who had  word here means league or conspiracy,
carefully anticipated the wants of his he idea is, that when the iced
people.  For them that trust  and the idea is, that when the wicked
people.  ~I For them that trust en  form  a conspiracy, or enter into a
thee. Who rely on thee in trouble, league agaist the righteous, God
danger, and  want;-who feelwill take them, as it were, into his
that their only reliance is on thee,  own immediate presence, and  ill
and who do actually trust in thee. protect them.  ~ Thou shalt keep
~ Before the sons of men. That is, them secretly. Thou wilt hide them
Thou hast wrought this in the pre     with thyself. -   In a pavilion.
sence of the sons of men, or in the  n th tent, or dwelling-pace. See
presence of mankind. God had not     otes on Ps. xxvii. 5.  f From the
only laid it up in secret, making          tongues. Slander; reproach;
strife of tongues. Slander
provision for the wants of his people,  calumny.  This does not mean the
but he had wrought out this deliver-   se of     s amon   themselves,
ance before men, or had shown his   oir contentions among th each other,
ance before men, or had shown his  or their contentions with each other,




PSALM XXXI.                            269
21 Blessed be the LORD; for       the voice   of my supplications,
he hath showed me his marvel-        when I cried unto thee.
lous kindness in a 1 strong city.      23 0 love the LORD, all ye his
22 For I said in my haste, I      saints: for the LORD preserveth
am  cut off h from   before thine   the faithful, and plentifully reeyes: nevertheless thou heardest    wardeth the proud doer.
1 Or, fenced.                      h Job xxxv. 14.
but the united clamours of the whole  escape. See an illustration of this idea
against himself.  God would guard   in the case of David himself, in 1 Sam.
the righteous from their reproaches,  xxiii. 26. ~ I am cut off. That is,
or their efforts to ruin them   by  I shall certainly be cut off or destroyed.
slander. Comp. Ps. xxxvii. 5, 6.  ~  T From before thine eyes. Either, in
21. Blessed be the LouD. An ex-   thy very presence; or, so that I shall
pression of thanksgiving for the evi-  not be admitted into thy presence. I
deuce that God had heard him in his  shall be cut down, and suffered no more
troubles, and had answered him. ~   to come before thee to worship thee.
For he hath showed me his marvellous  Comp. Notes on Ps. vi. 5. ~ Neverkindness. Literally, He has made his  theless thou heardest, etc. Contrary
mercy wonderful; that is, he has    to my apprehensions, I was heard and
showed me such mercy as to be an    delivered. God's mercy went beyond
object of admiration and astonishment.  the psalmist's faith,-as it often does
It was not ordinary kindness, such as  to His people now, far beyond what
is shown to men every day; it was so  they hope for; far beyond what they
uncommon-so far beyond all expecta-  even pray for; far beyond what they
tion —so separate from second causes  believe to be possible;-so far beyond
and the agency of man-so marked in  all this, as to make the result, as in
its character-as to fill the mind with  the case of David (ver. 21), a matter
wonder. ~[ In a strong city. Marg.,  of wonder and astonishment.
fenced city. This may mean either      23. 0 love the LORD, all ye his
that he had thus placed him literally  saints. This is the application of all
in a strongly fortified city where he  the truths suggested in the psalm.
was safe from the fear of his enemies;  The experience of the psalmist had
or, that he had interposed in his   shown the wisdom of trusting in God
behalf, and had given him protection  in times of danger and trouble, and
as if he had brought him into such  had laid the foundation for a proper
a strongly fortified place. Jarchi sup-  exhortation to others to imitate his
poses that the city of Keilah (1 Sam.  example; an argument why all the
xxiii. 7) is here intended. But this  people of God should love him, and
is improbable. All that the passage  should be of good courage. The reanecessarily implies is, that God had  son here assigned for their loving the
given him protection as if he had   Lord is, that he preserves those who
been placed in a strongly-fortified  are faithful to him, and "rewards the
town where he would be safe from    proud doer."  This is a reason for
danger.                             loving God, or for putting our trust
22. For I said in my haste. In    in him,-though the psalmist does
my fear; my apprehension. The word  not say that this is the only reason
rendered haste means properly that  for doing it. The meaning here is,
terror or alarm which causes one to  that the dealings of God toward the
flee, or to endeavour to escape. It is  psalmist had established this truth in
not haste in the sense of an opinion  regard to the character of God, that
formed too quickly, or formed rashly;  he does preserve the faithful, and
it is haste in the sense of terror lead-  does punish the proud, and that this
ing to sudden flight, or an effort to  fact constitutes a reason why all his




270                          PSALM   XXXII.
24 Be of good courage, and he      ye that hope in the LORD.
shall strengthen your heart, all
people should confide in him. ~ For   sustains him, comforts him; makes
the LORD preserveth the faithful. The  life happy and prosperous; and makes
faithful;-those who put their trust   death calm, serene, triumphant.
in him; those who do not give up in
despondency and despair in time of             PSALM    XXXII.
danger and trouble; those who do
not forsake him even though for a       This psalm is ascribed to David, and
there is no reason to doubt the correcttime he seems to forsake them. What
time he seems to forsake them. What   ness of the superscription to that effect.
God looks for mainly in his people      The occasion on which it was comis confidence; faithfulness;  trust;  posed, however, is not intimated, nor is
fidelity. ~I And plentifully rewoardeth.  there any way now of ascertaining it.
Abundantly rewards.    Literally, in  That David refers to his own experience
plenty. That is, his punishment does  is manifest from the psalm itself, vers.
not fall short of the desert of the   3-5; but whether to his experience at
wicked man.    It is ample or full.   the time of his conversion, or to his exe does full justice. ~ The proud     perience in the matter of Bathsheba
He rdoesfll  justice. T   The prod    and Uriah-his deep guilt-his anguish
doer. "The man working pride."        of spirit on that occasion-the remorse
The reference is to the man who is    of conscience which he felt when the
confident in himself; who seeks to    guilt of that sin was brought home to his
aggrandise himself, and who in doing  conscience; or whether he refers to some
this is regardless of the rights of   other occasion of his life when he was
others.                              troubled at the remembrance of sin, it is
24. Be of good courage.    See a   impossible now to determine.
similar exhortation at the close of a  The design of this psalm is manifest.
similar exhortation at the close of a  I i t s         blssedness of the forIt is to show the blessedness of the forpsalm, in Ps. xxvii. 14. Comp. Notes  giveness of sin. This is done by showing,
on that verse. As the result of all in the first place, the pain, distress,
his own experience of the goodness of  and anguish, resulting from the convicGod, and of His gracious interposition  tion of guilt. Then follows a statement
in the time of danger, the psalmist   of the effects consequent on a frank and
exhorts others to be encouraged, and to  full confession of guilt in giving peace
feel assured that God would not leave  to th  mind, and relieving the distress
or forsake them.   I Anwd he shall    caused by the remembrance of guilt. It
or forske them.  Ad  e sll  is remarkable that this psalm refers so
strengthen your heart. He will ani-   much to the inward feelings; and that
mate you; he will enable you to meet  it contains no reference to any external
trial and opposition; he will keep you  acts,-to Jewish sacrifices and offerings.
from becoming faint and disheartened.  It pertains to the soul and to God; to the
T All ye that hope in the LORD. All  inward work of penitence and pardon;
that put their trust in him, or all to the sorrow of conviction and to the
whose expectation is from him. It is  peace of forgiveness; and it shows that
there was among the Hebrews a just idea
a characteristic of true piety that all there was mog the Hebrews a just idea
of the nature of religion as a spiritual
hope centres in God, or that the soul  transaction between the soul and God.
feels that there is no other ground of  Even De Wette recognises this, and sees
hope. (a) The truly pious man de-     in the psalm an illustration of the naspairs of success in anything else, or  ture of faith and its bearing on salvafrom  any other quarter, for he feels  tion, and an illustration of the nature
that God alone can give success. (b)of true reconciliation with God. "In
He does hope in God-in reference to  this psalm," says he, "as well as in
Ps. li. and others, Judaism nears itself —
all that is needful for himself as an indi.  Ps. i. and others, Judaism  ears itelf
a  iher t sich —to Christianity; it elevates
vidual; all that will be for the good  itself from the mere legal to the moral."
of his family; all that will tend to  The psalm thus furnishes an illustration
bless the world; all that he desires in  of the nature of true conversion to God,
heaven. Hope in God cheers him,       and is of value-as such an illustration




PSALM    XXXII.                          271
PSALM     XXXII.              gression is forgiven, whose sin
A Psalm of David, l Maschil.   is covered.
BLESSED      " is he whose trans-            1 Or, giving instruction.
BJi Rom. iv. 6-8.
-to all men; while it also shows that  lxxxix., cxlii. It would be difficult now,
true religion, under all dispensations, is  however, to discover from the contents of
essentially the same.                the psalms themselves why the title was
The psalm is composed of the follow-  affixed to these particularly rather than
ing parts: —                         to many others.    Probably this was
I. A statement of the blessings of for-  determined, by those who collected and
giveness, as the leading thought of the  arranged the psalms, according to some
psalm, vers. 1, 2.                   rules that are not now known to us.
II. A description of the state of mind,.      i,.    n 
when under conviction for sin, vers. 3, 4.. Blesse ws heetc. On the meano
III. The effect of confession of sin,  ig  f the word bessed, see Notes on
resulting in a sense of forgiveness and  Ps. i. 1. See the passage explained in
peace, ver. 5.                       the Notes on Rom. iv. 7, 8. The word
IV. Encouragement to others in simi-  blessed here is equivalent to happy:lar circumstances, derived from  the  "Happy is the man;" or "happy is
example of the psalmist, or from the  the condition-the state of mindfact that lie found peace and pardon        are the prosects of one whose
when he called upon God, ver. 6.     happy
V. An expression of confidence in God  sins are forgiven."  His condition is
as a refuge and hiding-place in time of  happy or blessed (a) as compared with
trouble, ver. 7.                     his former state, when he was pressed
VI. The proper spirit which they   or bowed down under a sense of guilt;
should have who are thus brought- up  (b) in his real condition, as that of a
from the depths of guilt; and the way  pardonedman-amanwho has nothing
in which they should receive the guid-r                result of his guilt
ance and direction which will be afforded 
them, vers. 8, 9.  The psahnist under-  or who feels that he is at peace with
takes to instruct them; and says that  God; (c) in his hopes and prospects,
they should cherish a spirit of humility as now a child of God and an heir of
and docility,-not the fierce spirit of the  heaven.  ~ Whose transgression is
untamed horse, or the spirit of the obsti- forgiven. The word renderedforgiven
nate mule.                           means properly to lift up, to bear, to
VII. The blessedness of trusting in  carry, to carry away; and sin which
the Lord, as the result of the experience  i forgiven is referred to here as if it
of the psalmist in this time of sorrow for 
sin,'er. 10, 1l.           were borne away,-perhaps as the
vThe word llascsil i r n the title-'b  1 7 Tscapegoat bore off sin into the wilder.:-, h  ness. Comp. Ps. lxxxv. 2; Job vii.
is derived from the verb —53_, saichal-  21; Gen. 1. 17; Num. xiv. 19; Isa.
meaning properly to look at, to behold, to  i. 9. ~ Whose sinis covered. As it
iew; and then, to be prudent, circum-  were covered over; that is, concealed
spect; to act prudently or circumspectly,
as one does who looks attentively and  or hidden; or, in other words, so
carefully at objects; then it means to be  covered that it will not appear. This
intelligent, prudent, wise. The parti-  is the idea in the Hebrew word which
ciple, which is the form used here (causat. is commonly used to denote the atone.
of Hiph.), means making wise or prudent,  ment, —'D, kaphar,-meaning  to
or conveying instruction; and this titlehen to overlook toor
is given to this psalm, as well as to    r    r             r      o formany others, as conveying the idea that  give; Gen vi. 14; Ps. lxv. 3; lxxviii.
the psalm was adapted to make wise, or  38; Dan. ix. 24. The original word
to impart instruction; and the sense  here, however, is different -,
would be well expressed by our phrase,  kasah-though meaning the same,didactic song. The title is prefixed also  cover. The idea is, that the sin
to the following psalms: xlii., xliv.,  would be as it were, covered over,
xlv., i., i., liv., v, xxiv, xxxvii.,concealed, so that it would no
hidden, concealed, so that it would no




272                        PSALM XXXII.
2 Blessed   is the man    unto     3 When    I kept silence, my
whom the LORD imputeth k not       bones waxed old     through   my
iniquity, and in whose spirit there  roaring all the day long.
is no guile.                                  k 2 Cor. v. 19.
longer come into the view of either  feeling of conscious  sincerity and
God or man; that is, the offender  honesty in making confession of our
would be regarded and treated as if he  guilt. Comp. Ps. lxvi. 18.
had not sinned, or as if he had no sin.  3. When Ikept silence. The psalm2. Blessed is the man unto whom the  ist now proceeds to state his condition
LORD imputeth not iniquity. Whose  of mind before he himself found this
sin is not reckoned to him, or charged  peace, or before he had this evidence
on him. The reference here is to his  of pardon; the state in which he felt
own sin. The idea is not, that he is  deeply that he was a sinner, yet was
happy on whom God does not charge  unwilling to confess his sin, and atthe guilt of other men, but that he is  tempted to conceal it in his own heart.
happy who is not charged with his  This he refers to by the expression,
own guilt, or who is treated as if he  "When I kept silence;" that is, behad no guilt; that is, as if he were  fore I confessed my sin, or before I
innocent. This is the true idea of  made mention of it to God. The conjustification. It is, that a man, al-  dition of mind was evidently this:though he is a sinner, and is conscious  he had committed sin, but he endeaof having violated the law of God, is  voured to hide it in his own mind; he
treated as if he had not committed  was unwilling to make confession of
sin, or as if he were innocent; that  it, and to implore pardon. He hoped,
is, he is pardoned, and his sins are re-  probably, that the conviction of sin
membered against him no more; and  would die away; or that his trouble
it is the purpose of God to treat him  would cease of itself; or that time
henceforward as if he were innocent;  would relieve him; or that employThe act of pardon does not change  ment-occupyinghimnselfin the affairs
the facts in the case, or make him  of the world-would soothe the aninnocent, but it makes it proper for  guish of his spirit, and render it unGod to treat him as if he were inno- necessary for him to make a humiliatcent. The sin will not be re-charged  ing confession of his guilt. He thus
upon him, or reckoned to his account;  describes a state of mind which is
but he is admitted to the same kind  very common in the case of sinners.
of treatment to which he would be  They know that they are sinners, but
entitled if he had always been per-  they are unwilling to make confession
fectly holy. See Notes on Rom. i. 17;  of their guilt. They attempt to coniii. 24; iv. 5; v. 1. ~ And in whose  ceal it. They put off, or try to remove
spirit there is no guile. Who are  far away, the whole subject. They
sincere and true. That is, who are  endeavour to divert their minds, and
not hypocrites; who are conscious of to turn their thoughts from  a subno desire to cover up or to conceal ject so painful as the idea of guilt
their offences; who make a frank   -by occupation, or by amusement,
and full confession to God, imploring  or even by plunging into scenes of
pardon. The guile here refers to the  dissipation. Sometimes, often in fact,
matter under consideration. The idea  they are successful in this; but, someis not who are innocent, or without  times, as in the case of the psalmist,
guilt, but who are sincere, frank, and  the trouble at the remembrance of
honest in making confession of their  sins becomes deeper and deeper, desins who keep nothing back when    stroying their rest, and wasting their
they go before God. We cannot go   strength, until they make humble conbefore him and plead our innocence,  fession, and then the mind finds rest.
but we may go before him with the  ~ My bones waxed old. My strength




PSALM XXXII.                          273
4 For day and night thy hand       5 I acknowledged my sin unto
was heavy upon me: my mois-        thee, and mine iniquity have I
ture is turned into the drought    not hid. I said, I   will confess
of summer. Selah.                              I 1 John i. 9.
failed; my strength was exhausted;   5. Iacknowledged my sin unto thee.
it seemed as if the decrepitude of age  That is, I then confessed my guilt. I
was coming upon me. The word here  had borne the dreadful pressure as
used, and rendered waxed old, would  long as I could. I had endeavoured
properly denote decay, or the wearing  to conceal and suppress my conviction,
out of the strength by slow decay.  but I found no relief. The anguish beAll have witnessed the prostrating  came deeper and deeper; my strength
effect of excessive grief. ~1 Through  was failing; I was crushed under the
my roaring. My cries of anguish and  intolerable burden, and when I could
distress. See Notes on Ps. xxii. 1. no longer bear it I went and made
The meaning here is, that his sorrow  humble confession, and found relief.
was so great as to lead to loud and  The verb here used is in the future
passionate cries; and this well de-  tense, "I will acknowledge my sin;"
scribes the condition of a mind under  but in order to a correct understanddeep trouble at the remembrance of  ing of it, it should be regarded as resin and the apprehension of the wrath  ferring to the state of mind at the
of God. ~ all the day long. Con- time referred to in the psalm, and the
tinually; without intermission.    resdlution which the psalmist then
4. For day and night. I found no  formed. The words "I said" should
relief even at night.  The burden  be understood here.  This he exwas constant, and was insupportable.  presses in a subsequent part of the
T Thy hand was heavy upon me. Thy  verse, referring doubtless to the same
hand seemed to press me down. It   time. "I said," or I formed a reweighed upon me. See Job xiii. 21;  solution to this effect. The idea is,
Ps. xxxix. 10.  It was the remem-  that he could find no relief in any
brance of guilt that troubled him, but  other way.  He could not banish
that seemed to him to be the hand of  these serious and troublous thoughts
God. It was God who brought that   from his mind; his days and nights
guilt to his recollection; and God  were spent in anguish. He resolved
kept the recollection of it before his to go to God and to confess his sin,
mind, and on his heart and conscience,  and to see what relief could be found
so that he could not throw it off. by such an acknowledgment of guilt.
y Miy moisture. The word here used  I And mine iniquity have I not hid,
-,^ I  leshad-means properly juiceThat is, I did not attempt then to
or sap, as in a tree; and then, vital-  hide it.  I made a frank, a full conmoisture, or, as we should say, life.  ession. I stated it all, without any
blood. Then it comes to denote vigour  attempt to conceal it; to apologise
or strength. I~ Is turned into the  for it; to defend it. Before, he had
drought of summer. Is, as it were,  endeavoured to conceal it, and it was
all dried up. I am-that is, I was at  crushing him to the earth. He now
the time referred to-like plants in  resolved to confess it all, and he found
the heat of summer, in a time of relief. ~ I said. I formed the redrought, when all moisture of rain or  solution.  T I will confess my trans.
dew is withheld, and when they dry  gressions unto the LoRD. I will no
up and wither. Nothing could more  longer attempt to hide them, or to
strikingly represent the distress of  suppress the convictions of guilt. I
mind under long-continued conviction  will seek the only proper relief by
of sin, when all strength and vigour  making confession of my sin, and by
seem to waste away.obtaining                 forgiveness. This resou




274                         PSALM XXXII.
my   transgressions    unto   the   1 when thou mayest be 1 found:
LORD; and thou forgavest the        surely in   the floods of great
iniquity of my sin. Selah.          waters o they shall not come nigh
6 For n" this shall every one that  unto him.
is godly pray unto thee in a time, isa. iv. 6.    o Isa. xliii. 2.
mn 1 Tim. i. 16.   1 of finding.
tion was substantially the same as  lustration of the way in whicl sinthat of the prodigal son: "I will   ners are pardoned, and a proof of the
arise and go to my father, and will  mercy of God, which would be insay unto him, Father, I have sin-   structive and encouraging to others
ned," Luke xv. 18. ~ And thou for-  in similar circumstances. The congavest the iniquity of mny sin. He  version of one sinner, or the fact that
found that God was willing to par-  one sinner obtains pardon, becomes
don; he no sooner made confession   thus an encouragement to all others;
than he obtained the evidence of par-  for (a) pardon is always to be obtained
don. All the guilt, or the "iniquity"  in the same manner essentially,-by
of his sin, was at once forgiven; and,  humble and penitent confession of sin,
as a consequence, he found peace. In  and by casting ourselves entirely on
what way he had evidence that his sin  the offered mercy of God; and (b)
was forgiven he does not state. It  the fact that one sinner has been parmay have been in his case by direct  doned, is full proof that others may
revelation, but it is more probable that  obtain forgiveness also, for God is unhe obtained this evidence in the same  changeably the same.  All those,
way that sinners do now, by the in-  therefore, who have been pardoned
ternal peace and joy which follows  and saved in the world have become
such an act of penitent confession.  examples to the rest, and have furIn regard to this, we may observe,-  nished full proof that all others may
(a) the very act of making confession  be pardoned and saved if they will
tends to give relief to the mind; and,  come in the same manner. See Notes
in fact, relief never can be found when  on 1 Tim. i. 16. ~ Every one that
confession is not made. (b) We have  is godly.  The original word here
the assurance that when confession is  used would properly mean those who
made in a proper manner, God will   are pious, or who are already conpardon. See Notes on 1 John i. 9. verted. It is the common word used
(c) When such confession is made,   in the Scriptures to denote saints, and
peace will flow into the soul; God  is usually so translated. But, as use'
will show himself merciful and gra-  here, it would seem rather to denote
cious. The peace which follows from  those who are inclined to be pious, or
a true confession of guilt before God,  who are seeking how they may become
proves that God has heard the prayer  pious; in other words, those who are
of the penitent, and has been merci-  religiously disposed. The encourageful in forgiving his offences, Thus, ment is to those who feel that they
without any miracle, or any direct  are sinners; who desire some way of
revelation, we may obtain evidence  relief from the burden of sin; who
that our sins are washed away, which  are convinced that there is no other
will give comfort to the soul,      source of relief but God, and who are
6. For this.  With reference to   disposed to make the same trial which
this state of mind, or to this happy  the psalmist did,-to find peace by
result; or, encouraged by my ex- making confession of sin. All such
ample and my success.    The idea   persons, the psalmist says, might see
seems to be that others would find, in his case encouragement to come
and might find, encouragement from  thus to God; all such would find him
what had occurred to him. In other  willing to pardon.  [ In a time when
words, his case had furnished an il,  thou nmayet be found.  Marg., as in




PSALM XXXII.                           275
7 Thou P art my hiding-place;       8 I will instruct thee, r and
thou shalt preserve me from teach thee in the way which thou
trouble; thou shalt compass me      shalt go: I will 1 guide thee with
about with songs C of deliverance.  mine eye.
Selah.                                 Ex. xv. 1, etc.; Rev. xv. 2, 3.
p Ps. cxliii. 9.           counsel thee, mine eye shall be upon thee.
Heb., in a time of finding.  That is,  Notes on Ps. ix. 9; xxvii. 5.  The
they would find that to be a propi-  idea is that he would be safe under,
tious time, or a time of mercy. It  the protection of God. The general
does not mean that there were ap-   allusion is to concealment from an
pointed or set times in which God   enemy, but the immediate reference
would be gracious; or that there were  is to sin, and the consequences of sin.
seasons when he was disposed to give  By fleeing to God he would be secure
audience to men, and seasons when he  against all the evils which sin brings
could not be approached; but the    upon men.   ~ Thou shalt preserve
meaning is, that whenever they came  me from  trouble. Particularly the
thus-with this penitent feeling, and  trouble which comes from  guilt;this language of confession —they   sadness and sorrow in the rememwould find that the time of mercy.  brance of sin; apprehension of the
The idea is not that God is any more  wrath of God in the world to come;
disposed to show mercy at one time  the consequences of guilt in that unthan another, but that they would find  seen and eternal world.  ~  Thou
him aloays ready to show mercy when  shalt compass me about with songs of
they came in that manner:-that      deliverance. With songs expressive
would be the timeto obtain his favour;  of deliverance or salvation. It is not
that "the time of finding."  The real  merely one song or a single expression
time of mercy, therefore, for a sinner,  of gratitude;-in his pathway to
is the time when he is willing to come  another world he will be attended
as a penitent, and to make confession  with songs and rejoicings; he will
of sin.  IT Surely in the floods of  seem  to be surrounded with songs.
great waters. In times of calamity  He himself will sing. Others, re-as when floods of water spread over  deemed like him, will sing, and will
a land; or in a time of judgment-   seem to chant praises because he is
when such floods sweep everything   redeemed and forgiven.  All nature
away. The reference here is, doubt-  will seem to rejoice over his redempless, to the floods that will come upon  tion. Nature is full of songs. The
the ungodly-upon a wicked world.    birds of the air; the wind; the runThe illustration is drawn probably  ning stream; the ocean; the seasons
from the deluge in the time of Noah.  -spring, summer, autumn, winter;
So, when God shall sweep away the   hills, valleys, groves,-all, to one rewicked in his wrath,-when he shall  deemed, seem to be full of songs. The
consign them to destruction in the  feeling that we are pardoned fills the
day of judgment,-the pardoned sin-  universe with melody, and makes the
ner will be safe. T~ They shall not  heaven and the earth seem to us to be
come nigh unto him. He will be se-  glad. The Christian is a happy man;
cure. He shall not be swept off with  and he himself being happy, all around
others. Safe, as a forgiven man, —  him sympathizes with him in his joy.
safe as a child and a friend of God,-  8. I will instruct thee. Many in.
he shall be protected as Noah was in  terpreters have understood this to
the great deluge that swept off a   refer to God,-as if he were now inguilty world. A pardoned man has    troduced as speaking, and as saying
nothing to fear, though flood or fire  that he would be the guide of those
should sweep over the world.        who thus submitted to him, and who
7. Thou art my hiding-place. See  sought him by penitence and confes



276                        PSALM XXXII.
9 Be ye not as the horse, or     held in with s bit and bridle, rest
as the mule, which have no under-  they come near unto thee.
standing; whose mouth must be
r Prov. xxvi. 3.                    s James iii. 3.
sion. But it is more natural to regard  obtain the favour of God should not
the psalmist as still speaking, and  be as the wild and unbroken horse,
referring to his own experience as  an animal that can be subdued only
qualifying him to give counsel to  by a curb, but should evince a calm,
others, showing them how they might  submissive spirit-a spirit disposed to
find peace, and with what views and  obey and submit. If he becomes a
feelings they should come before God  subject of God's government, he is not
if they wished to secure his favour.  to be subdued and held as the horse is
He had himself learned by painful  -by mere force; there must be the
experience, and after much delay,  cheerful submission of the will. Men
how the favour of God was to be    are not brought into the service of
obtained, and how deliverance from  God by physical power; they are not
the distressing consciousness of guilt  kept there by an iron curb. They
was to be secured; and he regards  come and yield themselves willingly to
himself as now  qualified to teach  his law; they must come with that
others who are borne down with the  spirit if they would find the favour of
same consciousness of guilt, and who  God. ~ Or as the mule. The mule
are seeking deliverance, how they  is distinguished for its obstinacy, and
may find peace. It is an instance of  this is evidently the ground of comone who, by personal experience, is  parison here.  The meaning is, be
fitted to give instruction to others;  tractable, gentle, yielding; submit to
and the psalmist, in what follows,  the guidance and direction of God and
does merely what every converted   his truth. ~[ Which have no underman is qualified to do, and should do,  standing. That cannot be controlled
by imparting valuable knowledge to  by reason and conscience. They are
those who are inquiring how they   governed only by power and by fear.
must be saved. Comp. Ps. li. 12, 13.  Men have reason and conscience, and'~ And teach thee in the way which  they should allow themselves to be
thou shalt go. The way which you   controlled by appeals to their reason
are to take to find pardon and peace;  and to their moral sense. They are
or, the way to God. ~ I will guide  not made to be governed as brutes qre.
thee with mine eye. Marg., 1 will  As they have a higher nature, they
counsel thee, mine eye shall be upon  should permit themselves to  be
thee. The margin expresses the sense  governed by it. ~t Whose mouth must
of the Hebrew. The literal meaning  be held in with bit and bridle. More
is, "I will counsel thee; mine eye  literally, " in bit and bridle is their
shall be upon thee."  De Wette, "my  ornament to restrain them;" that is,
eye shall be directed towards thee."  the trappings or the ornaments of
The idea is that of one who is telling  the horse and the mule consist of the
another what way he is to take in  bridle and the bit, the purpose of
order that he may reach a certain  which is to restrain or control them.
place; and he says he will watch him,  The allusion, however, is not to the
or will keep an eye upon him; he will  bit and bridle as an " ornament," but
not let him go wrong.              as the ordinary trappings of the mule
9. Be ye not as the horse. The   and the horse. T~ Lest they come
horse as it is by nature-wild, un-  near unto thee. Or rather, "because
governed, unwilling to be caught and  of its not approaching thee;" that is,
made obedient. The counsel referred  because the horse and the mule will
to in the previous verse is here given; not come to thee of their own accord,
and it is, that one who wishes to  but must be restrained and controlled.




PSALM   XXXII.                        277
10 Many s sorrows shall be to      11 Be glad in the LORD, and
the wicked: but he t that trust-   rejoice, ye righteous: and shout
eth in the LORD, mercy shall       for joy, all ye that are upright in
compass him about.                 heart.
s Ps. xvi. 4; 1 Tim. vi. 10.           t Jer. xvii, 7, 8.
10. Many sorrows shall be to the  him.  See Notes on ver. 6.   The
wicked. The meaning here is, pro.  meaning is, that those who are disbably, that those who will not submit  posed to confess their sins, and are
themselves to God in the manner    willing to submit to him  without
which the psalmist recommends; who  being compelled by force, as the horse
are like the horse and the mule,   and the mule are, will find occasion
needing to be restrained, and who  for rejoicing. They will find a God
are to be restrained only by force,  who is worthy of their love, and they
will experience bitter sorrows. The  will find true happiness in him. ~
psalmist may refei here, in part, to  And shout for joy. Give expression
sorrows such as he says he himself to your joy.   Let it not remain
experienced when he attempted to   merely in the heart; but give it utsuppress the convictions of guilt terance in the language of song. If
(vers. 3, 4); and partly to the punish-  any of the dwellers on earth have
ment that will come upon the impeni-  occasion for the loud utterances of
tent sinner for his sins. The sorrows  praise, they are those who are rereferred to are probably both internal  deemed; whose sins are forgiven;
and external; those arising from   who have the hope of heaven. If
remorse, and those which will be   there is any occasion when the heart
brought upon the guilty as a direct  should be full of joy, and when the
punishment. ~T But he that trusteth  lips should give forth loud utterances
in the LORD. He that has faith in  of praise, it is when one pressed down
God; he that so confides in him that  with the consciousness of guilt, and
he goes to him with the language of  overwhelmed with the apprehensions
sincere confession.  ~ MIercy shall  of wrath, makes confession to God,
compass him about. Shall surround  and secures the hope of heaven. ~
him; shall attend him; shall be on  All ye that are upright in heart.
every side of him. It shall not be  That is, who are sincere in your cononly in one respect, but in all respects.  fession of sin, and in your desires to
He shall be surrounded with mercy-  secure the favour of God. Such have
as one is surrounded by the air, or by  occasion for joy, for to such God will
the sunlight.  He shall find mercy  show himself merciful, as He did to
and favour everywhere,-at home,    the psalmist when he made confession
abroad; by day, by night; in society,  of sin; to such God will give the
in solitude; in sickness, in health;  tokens of his favour, and the hope of
in life, in death; in time, in eternity.  heaven, as he did to him. The exHe shall walk amidst mercies; he   perience of the psalmist, therefore, as
shall die amidst mercies; he shall live  recorded in this psalm, should be full
in a better world in the midst of  of encouragement to all who are bureternal mercies.                   dened with a sense of sin. Warned
11. Be glad in the LORD. Rejoice  by his experience, they should not
in the Lord. Rejoice that there is a  attempt to conceal their transgresGod; rejoice that he is such as he is;  sions in their own bosom, but they
rejoice in his favour; find your joy-  should go at once, as he was conyour supreme joy-in him. Comp.     strained at last to go, and make full
Notes on Phil. iii. 1; iv. 4.  F Ye  and free confession to God. So doing,
righteous.  You who are willing- to  they will find that God is not slow to
go to him and confess your sins; you  pardon them, and to fill their hearts
who are willing to serve and obey  with peace, and their lips with praise.




278                         PSALM     XXXIII.
PSALM     XXXIII.               2 Praise the LORD with harp:
I EJOICE " in the LORD, 0 ye          sing unto him with the v psaltery
righteous: forpraiseis comely     aclan instr urent of ten strings.
for the upright.                               Ps. cl. 3,4.
PSALM XXXIII.               those who were associated with him,
This psalm has no title prefixed to it, thus to praise God, ers. 20-22.
and it is not possible. to determine with The psalm is thus one that is approcertainty who was the author, or on  priate to the people of all lands and times,
what occasion it was written. There is and will be better appreciated i pronothing in the psalm that has any special  portion as men become more and more
allusion to David, nor is there reference acquainted with God in the wisdom, the
to any circumstances which would enable  power, and the skill which he has shown
us to determine when it was composed.  in the  orks of creation, and in his
It has, indeed, no particular allusion to  providential government ofthe world.
the Jewish religioi, or to the prevailing
mode of worship in that land, and is, in  1. Rejoice in the LORD, O   ye
fact, so general in its sentiments and in  righteous. This is the sentiment with
its descriptions, that it might have been  which the preceding psalm  closes.
written at any period of the Jewish              on Ps. xxxii. 11.   For
history, or even in any land. As it is
found amon^ g the Psalms of David, and  praise is comely for the upright. Is
is between psalms which are both as-  befitting, suitable, proper. That is,
cribed to David, we may presume that it  the upright-the  righteous - have
was believed to have been composed by  abundant cause for praise, and it is
him; and there is nothing in it that is  for them  a suitable employment, or
at variance with that belief. It is really  one which becomes them. A man who
but a carrying out of the sentiment with  upright, or who is a righteous man,
which the preceding psalm closes; and  has in this very fact much which
it has been conjectured that the intimate s  f       y f              h
relation of the two psalms may have  lays a         foundation for praise, forthe
been the reason why the title to the  fact that he has such a character is to
latter of them was omitted.          be traced to the grace of God, and
The psalm properly consists of three  this in itself is a more valuable posparts:-I. an exhortation to praise God;  session than gold or kingly crowns
WI. reasons why he should be praised;  would be. That he is not an open
and III. the expression of a purpose thus  violator of the law of God; that le is
e           rtatito praise  odhim.  nvot intemperate; that he is not the
I. An exhortation to praise God, vers.  victim  of raging lusts and passions;
1-3. In this there is a call on the    ctm  of        lsts nd pssions;
righteous to praise him with songs and  that he is not a dishonest man; that
with musical instruments,-the harp,  he is not profane; that he is not an
the psaltery, the instrument of ten  infidel or a scoffer;-that he is a pious
strings;-a call to make use of the best  man,-a redeemed man,-a man of
powers of music in all its varied forms  good character,-an heir of heaven,in his service,                      is the highest blessing that could be
II. Reasons for thus praising him,   nnd he who has
conferred on him; and he who has
vers. 4-19.                          b           f     
(1) His general character for good-bee   saved from  outbleaking trans
ness and truth, vers. 4, 5.          gression and crime in a world like
(2) The fact that he made the uni-  this, and has been enabled to live an
verse;-or, the wisdom and power dis-  upright life, has eminently occasion
played by him in creation, vers. 6-9.  to praise and bless God. Assuredly
(3) The stability of his counsel or  for such a man praise is an appropurposes, vers. 10, 11.              priate employment; for such a man
(4) The blessings which he bestows  it is "co 
upon those who acknowledge him to beel
their God-blessings of care, protection,  2. raise the LORD sith hap. For
and deliverance in danger, vers. 12-19.  a description of the harp, see Notes
III. The purpose of the writer, and of  on Isa. v. 12. ~ Sing unto him with




PSALM XXXIII.                           279
3 Sing w unto him a new song;     in truth.
play skilfully with a loud noise.      5 He loveth righteousness and
4 For the word of the LORD is judgment: the earth is full x of
right; and all his works are done    the 1 goodness of the LORD.
w Ps. cxliv. 9; Rev. v. 9.        x Ps. cxix. 64  1 Or, mercy.
the psaltery.  For the meaning of    "new song" occurs several times in
this word, also, see Notes on Isa. v. 12,  the Psalms, showing that new hymns
where the word is rendered viol. ~   of praise were composed as adapted to
And an instrument of ten strings. The  some new manifestation of the goodword "and" is supplied here by the   ness of God: Ps. xl. 3; xcvi. 1; xcviii.
translators as if, in this place, a third  1; cxliv. 9; cxlix. 1. Compare also
instrument was referred to, distinct  Isa. xlii. 10. ~r Play skilfully with a
from the harp and the psaltery. The  loud noise. Literally, Do well to play;
more  correct rendering, however,   or, do well in playing. That is, do
would be, " a psaltery (or lyre) of ten  the work well, or with all the skill of
strings."  The same construction oc-  music. The word rendered loud noise,
curs in Ps. cxliv. 9. In Ps. xcii. 3,  means properly a shout of joy or rehowever, the two words are separately  joicing: Job viii. 21; 1 Sam. iv. 5.
used as denoting   different instru-  It is especially applied to the sound or
ments. The lyre or psaltery was pro-  clangour of trumpets: Lev. xxv. 9;
bably not always made with the same  xxiii. 24; Num. xxix. 1.  There is
number of strings, and it would seem  rather the idea of rejoicing than of
that the one that was made of ten   noise in the word. The meaning is
strings had something peculiar about  that the music should be such as
it as an instrument of uncommon     would be expressive of the highest
sweetness or power. Hence it is par-  joy.
ticularly designated here; and the     4. For the word of the LonD is right.
idea is that the instruments of especial  The command; the law; the promise
power and sweetness should be on     of God. Whatever he says is right;
this occasion employed in the service  or, is true. It is worthy of universal
of God.                             belief; and should, therefore, be a
3. Sing unto him a new song. A    reason for praise. The fact that God
song specially composed for this occa-  says a thing is the highest proof that
sion; expressive of the peculiar feel-  it is true. ~1 And all his works are
ings suggested by this occasion, or  done in truth. Or rather, in faithappropriate to this new manifestation  fulness.  That is, All that he does
of the Divine goodness and mercy.    is executed faithfully.  He does all
Such occasions, exhibiting some new  that he promises, and all that he does
phase of the Divine goodness, de-   is such as to claim  universal conmanded new language appropriate to  fidence. Whatever he does is, from
them. So now, new hymns of praise,  the very fact that he does it, worthy
and new tunes in music, are de-     of the confidence of all his creatures.
manded to meet the ever-varying     None, however they may be affected
manifestations of the mercy of God;  by what he does, have any reason to
and as the church is extended in the  doubt that it is perfectly right. God
world, its modes of praise must be  is the only Being of whom we have
adapted to the new state of things  any knowledge, concerning whom we
which will arise. Nothing could be  can feel this certain assurance.
more absurd than to attempt to re-     5. -He loveth righteousness. See Ps.
strict the church in its praises to  xi. 7.  ~[ And judgment.  Justice.
the exact words which were used in  ~ The earth is full of the goodness of
the time of David, or to the music  the LORD.    Marg., mercy.  So the
which was employed then.    Comnp.  Hebrew. That is, his mercy or goodNotes on Rev. v. 9. The expression  ness is manifest everywhere. Every




280                        PSALM    XXXIII.
6 By' the word of the LORD       layeth up the depth b in storewere the heavens made: and all      houses.
z the host of them  by the breath     8 Let all the earth fear     t the
of his mouth.                       LORD; let all the inhabitants of
7 He a gathereth the waters of    the world stand in awe of him.
the sea together as an heap: he        9 For he spake, d and it was
y Heb. xi. 3. z Gen. ii. 1. a Job xxvi. 10.  b Job xxxviii. 8-11.  c Jer. x. 7.
d Gen. i. 3, etc.
part of the earth bears witness that  control which God has over the waters,
he is good.                         and is thus a most striking illustra6. By the word of the LORD. By    tion of his power. 1~ He layeth up the
the command of God: Gen. i. 3, 6,   depth in storehouses.  The abysses;
etc. See Notes on ver. 9. ~T Were   the deep waters; the masses of water.
the heavens made. That is, the starry  He places them where he pleases; he
heavens; the worlds above us: Gen.  disposes of them  as the farmer his
i. 1. IT Aznd all the host of them. All  grain, or the rich man his treasures.
their armies. The stars are repre-  The caverns of the ocean-the oceansented as armies or marshalled hosts,  beds-are thus vast reservoirs or
led forth at his command, and under  treasure-houses for the reception of
his direction,-as armies are led forth  the waters which God has chosen to
in war. See Gen. ii. 1; comp. Notes  deposit there. All this is proof of
on Isa. i. 9. ~ By the breath of his  his amazing power, and all this lays a
mouth. Byv ii; word or command-     proper foundation for praise. Occaas our words issue from our mouths  sions for gratitude to him may be
with our breath. The idea here is,  foundinevery world that he has made;
that God is the Creator of all things;  in every object that has come from
and, as such, has a claim to praise;  his hand; and nothing more obviously
or, that as Creator he is entitled to  suggests this than his wondrous power
adoration. To this he is entitled from  over the waters of the ocean-collectthe fact that he has made all things, ing them, restraining them, controland from the manner in which it has  ling them, as he pleases.
been done-the wisdom, power, good-     8. Let all the earth. All the inness, skill, with which it has been  habitants of the earth. ~ Fear the
accomplished.                       LORD. Worship and adore a Being
7. He gathereth the waters of the  of so great power. See Notes on Ps.
sea together as an heap. The Hebrew  v. 7. ~ Let all the inhabitants of
word here rendered gathereth is a   the world. The power displayed in
participle;-gathering.  The design  the works of creation appeals to all
is to represent this as a continuous  alike.  ~  Stand in awe of him.
act; an act not merely of the original  Reverence or adore him. The exprcscreation, but constantly occurring.  sion is equivalent to wzorship,-fear or
The reference is to the power by    reverence entering essentially into the
which the waters are gathered and   idea of worship.
kept together; the continual power    9. For he spake, and it was done.
which prevents their overspreading  The word " done." introduced here by
the earth. The word rendered heap   our translators, enfeebles the sentence.'-3, Ned-means properly a heap or  It would be made more expressive and
mound, and is applied to the waves of  sublime as it is in the original:the sea heaped up together like     "He spake, and it was."    That is,
mounds. Comp. Josh. iii. 13, 16;    Its existence depended on his word;
Ex. xv. 8: Ps. lxxviii. 13. He col- the universe sprang into being at his
lected those waters, and kept them in  command; he had only to speak, and
their places, as if they were solid  it arose in all its grandeur where
matter. This denotes the absolute   before there was nothing. There is




PSALM   XXXIII.                        281
done; he commanded, and it stood   he d maketh the devices of the
fast.                              people of none effect.
10 The LORD 1 bringeth the         11 The counsel e of the LORD
counsel of the heathen to nought;  standeth for ever, the thoughts
1 makelt frustrate.  d Isa. xliv. 25.  of his heart to 2 all generations.
e Isa. xlvi. 10.              2 generation and generation.
here an undoubted allusion to the  purposes of men, if they are opposed
account in Genesis of the work of  to the plans of God, or if they do not
creation,-where the statement is that  tend to promote his glory, they will
all depended on the command or the  be rendered futile or vain. God is a
word of God: ch. i. 3, 6, 9, 11, 14,  great and glorious Sovereign over all,
20, 24, 26. Nothing more sublime   and he will make everything subordican be conceived than the language  nate to the promotion of his own
thus employed in the Scriptures in  great designs.
describing that work.   No  more     11. The counsel of the LORD. Tle
elevated conception can enter the  purpose of the Lord. ~I Standeth
human mind than that which is im- for ever. It will be carried out. It
plied when it is said, God spoke and  will never be changed. There can be
all this vast and wonderful universe  no superior counsel or will to change
rose into being. ~i Be commanded.  it, as is the case with the plans of
He gave order; he required the uni-  men; and no purposes of any beings
verse to appear. ~ And it stoodfast. inferior to himself-angels, men, or
Or rather, stood.  That is, it stood  devils-can affect, defeat, or modify
forth; it appeared; it rose into being.  his eternal plans.  No changes in
The idea of its "standing fast" is  human affairs can impede his plans;
not in the original, and greatly en-  no opposition can defeat them; no
feebles the expression.            progress can supersede them. ~T The
10. The LorDn bringeth the counsel  thoughts of his heart. The things
of the heathen to nought.  Marg.,  which he has designed, or which he
makethfrustrate. The Hebrew word   intends shall be accomplished. ~ To
means to break, or to annul. The   allgenerations. Marg., as in Heb.,
word here rendered heathen means   to generation and generation. That
nations; and the idea is that God, by  is, from one generation of men to
his own overruling purpose and provi-  another; or, to all time. The plans
dence, frustrates the designs of the  of God are not changed by the passing
nations of the earth; that he carries  off of one generation and the coming
forward his own designs and purposes  on of another; by new dynasties of
in spite of theirs; that their plans  kings, or by the revolutions that may
avail nothing when they come in    occur in states and empires. Men
competition with his. Their purposes  can seldom cause their plans to be
must yield to his. Comp. Notes on  carried forward beyond the generation
Isa. viii. 9, 10; and xix. 3. All the  in which they live; and they can
plans and purposes of the nations of  have no security that coming generathe earth that conflict with the pur-  tions, with their own plans, will not
poses of God will be vain; all those  abolish or change all that has been
plans, whatever they may be, will be  devised or purposed before. No man
made subservientunder his Providence  can make it certain that his own will,
to the promotion of his great designs.  even in regard to property, will be
~ He mnaketh the devices of the people  carried out in the, generation that
of none effect. That is, he renders  succeeds him. No monarch can make
them vain, unsuccessful, ineffectual. it certain that his plans will be perThe word people here is synonymous  fected by his successors.  Schemes
with nations, and the idea is, that  devised with the profoundest care
whatever may be the thoughts and   and the highest wisdom may be set




282                       PSALM XXXIII.
12 Blessed   f is the nation     heaven; he g beholdeth all the
whose God is the LORD; and the      ons of men.
people whom he hath chosen for       14 From the place of his habihis own inheritance.               tation he looketh upon all the
13 The LORD     looketh   from   inhabitants of the earth.
f Ps. lxv. 4. g Prov. xv. 3.  Prov. xxii. 2.  15 He h fashioneth their hearts
aside by those who are next in power;  called his inheritance: Deut. iv. 20;
and no individual can hope that    ix. 26; xxxii. 9; Ps. lxxiv. 2; lxxviii.
coming ages will feel sufficient interest  62, 71; or heritage, Ps. xciv. 5; Jer.
in him  or his memory to carry on  xii. 7,9; but what is here affirmed of
his plans. Who feels now any obliga- that people is true also of all other
tion to carry out the projects of Camsar  people who worship the true God.
or Alexander?  How long since have   13. The LORD looceth from heaven.
all their plans passed away! So it  Heaven is represented as his abode or
will be with all who are now playing  dwelling; and from that place he is
their parts on the earth! But none  represented as looking down upon all
of these things affect the purposes of the nations of the earth. The meanHim who will continue to live and to  ing here is, that he sees all that dwell
carry out his own designs when all upon the earth, and that therefore all
the generations of men shall have  that worship him are under his eye.
passed away.                       He knows their wants, and he will
12. Blessed is the nation. For the  watch over them  to protect them.
meaning of the word blessed, see   It is not merely to the abstract truth
Notes on Ps. i. 1. The idea here is, that God sees all who dwell upon the
that the nation referred to is happy,  earth that the psalmist means to reor that its condition is desirable.  fer; but that those who are his friends,
What is true of a nation is also as  or who worship him, are all under his
true of an individual. ~ Whose God  eye, so as to enjoy his watchful care
is the LoaD. Whose God is Jehovah,  and attention. ~ He beholdeth all
-for so this is in the original He-  the sons of men. All the descendants
brew. That is, the nation which    of Adam,-for this is the original.
worships Jehovah, and is under his  There is no improbability in supprotection. This is evidently said to  posing that the word Adam  here
distinguish such a nation from those  (usually meaning man) is employed
which worshipped false gods or idols.  as a proper name to denote the great
Such a nation is blessed or happy, be-  ancestor of the human race, and that
cause (a) he is a real God, the true  the psalmist means to refer to the
God, and not an imagination or tic-  race as one great family descended
tion; (b) because his laws are just  from  a common ancestor, though
and good, and their observance will scattered abroad over the face of the
always tend to promote the public  world.
welfare and prosperity; (c) because  14. From the place of his habitahis protection will be vouchsafed to  tion.  From his dwelling,-heaven.
such a nation; and (d) because his  ~ He looketh down. He continually
worship, and the influence of his re- sees. The sentiment is repeated here
ligion, will tend to diffuse virtue, in-  to show that no one can escape his
telligence, purity, and truth, over a  eye; that the condition, the characland, and thus will promote its we!- ters, the wants of all are intimately
fare.  ~ And the people whom he    known to him, and that thus he can
hath chosen for his own inheritance.  watch over his people-all that love
Chosen to be his; or, his portion.  and serve him-and can guard them
The primary reference here is un-  from danger. See vers. 18, 19.
doubtedly to the Hebrew   people,    15. He fashioneth their hearts




PSALM XXXII.                           283
alike; he considereth all their        17 An horse k is a vain thing
works.                              for safety: neither shall he deli16 There i is no king saved by    ver any by his great strength.
the  multitude    of an host: a        18 Behold, the    eye z of the
mighty man is not delivered by      LORD is upon them       that fear
much strength.                             k Prov. xxi. 31; Hos. xiv. 3.
i Ps. xliv. 3-7.                1 Pet. iii. 12.
alike. That is, one as well as another;  God. A wasting sickness in a camp
or, one as really as another. No one  may defeat all the plans of war; or
is exempt from his control, or from all  success in battle may depend on conthat is implied in the wordfashioneth.  tingencies which no commander could
The meaning is not that their hearts  anticipate or provide against. A lnuare made to resemble each other, or  tiny in a camp, or a panic on the
to be like each other, whether in   battle-field, may disconcert the bestgoodness or in wickedness,-but that  laid schemes; or forces may come
all alike are made by him. The idea  against an army that were unexin the word "fashioneth "here is not  pected; or storm  and tempest may
that of creating, in the sense that He  disarrange and frustrate the entire
makes the heart by his own power    plan of the campaign. See Eccl. ix.
what it is, whether good or bad;-   11. I   A mighty man.    A strong
but that, as he has formed the hearts  man; a giant,-as Goliath of Gath.
of all men, he must see what is in  Strength is not the only thing necesthe heart, or must behold all the   sary to secure a victory. ~T Is not
purposes and thoughts of men. The   delivered by. much strength. By the
Maker of the human heart must un-   mere fact that he is strong. Other
derstand what is in it; and therefore  things are needed to ensure success;
He must have a clear understanding  and God has power so to arrange
of the purposes and designs of men.  events that mere strength shall be of
This idea is carried out in the latter  no avail.
member of the sentence, "he con-      17. An horse. The reference here
sidereth all their works," and is sub.  is undoubtedly to the war-horse. See
stantially the same as in the expres-  Notes on Ps. xx. 7. ~T Is a vain
sion (Ps. xciv. 9), "He that planted  thing. Literally, is a lie. That is,
the ear, shall he not hear? He that  he cannot be confided in.  For safety.
formed the eye, shall he not see? "  For securing safety in battle. He is
TT He considereth all their works.  liable to be stricken down, or to beHe understands all that they do; he  come wild and furious so as to be
marks, or attends to, all that is done  beyond the control of his rider; and
by them.   The purpose here is to   however strong or fleet he may be, or
state the universal sovereignty of  however well he may be "broken,"
God. He made all things; he pre-    yet none of these things make it cersides over all things; he sees all tain that the rider will be safe. God
things; he is the source of safety and  is the only being in whom perfect conprotection to all.                  fidence can be reposed. ~ Neithershall
16. There is no king saved by the  he deliver any by his great strength.
multitude of an host. By the num-   Safety cannot be found in his mere
her of his armies. His safety, how-  strength, however great that may be.
ever numerous and mighty may be     These illustrations are all designed to
his forces, is in God alone. He is the  lead the mind to the great idea that
great Protector, whatever means men  safety is to be found in God alone,
may use to defend themselves. The   vers. 18, 19.
most numerous and the best organized  18. Behold, the eye of the LORD is
armies cannot secure a victory. It  upon   them  that fear   him.  He
is, after all, wholly in the hands of  watches over them, and he guards




284                        PSALM    XXXIII.
him, upon them that hope in his        21 For o our heart shall remercy;                              joice in him, because P we have
19 To deliver their soul from     trusted in his holy name.
death, and to keep them alive in       22 Let thy mercy, O LORD, be,, famine.                           upon us according as we hope in
20 Our n soul waiteth   for the   thee.
LORD; he is our help and our            m Ps. xxxvii. 19.  i Ps. cxv. 9-11.
shield.                                 o Zee. x. 7; John xvi. 22. p Isa xxv. 9.
them  from  danger.  His eye is, in  to rely on him for all that is hoped
fact, upon all men; but it is directed  for in this life, and for salvation in
with special attention to those who  the life to come. Comp. Ps. lxii. 1;
fear him  and trust in him. Their   xxv. 3. ~f He is our help. Our aid;
security is in the fact that the eye of  our helper. Comp. Ps. x. 14; xxii.
God is upon them; that he knows     11; xxx. 10.    I And our shield.
their wants; that he sees their dan-  See Notes on Ps. v. 12. That is, he
gers; that he has ample ability to de-  will defend us from our enemies, as
liver and save them. ~[ Upon them that  f lie threw his shield between us and
hope in his mercy. Upon the pious;  them.
upon his friends. The expression is   21. For our heart shall rejoice in
a very beautiful one.  It describes  him.  See Notes on Ps. xiii. 5.
the true state of a pious heart; it in  ~ Because we have trusted in his holy
fact characterises the whole of re-  name. In him,-the name often being
ligion, for we imply all that there is  put for the person himself.  See
in religion on earth when we say of a  Notes on Ps. xx. 1. The idea is (a)
man, that-conscious of his weakness  that the fact of our having put our
and sinfulness-he hopes in the mercy  trust in God is in itself an occasion
of God.                             of joy or rejoicing; (b) that the re19. To deliver their soulfrom death.  suit will be joy, for we shall never be
To preserve their lives,-for so the  disappointed. It will always, and in
word soul is tobeunderstood here. The  all circumstances, be a source of joy
meaning is, to keep them alive. That  to any one that he has put his trust
is, God is their protector; he guards  in the name of God.
and defends them when in danger.      22. Let thy mercy, 0 LORD, be
r And to keep them alive in famine.  epon us. Let us find or obtain thy
In times of want. Comp. Job v. 20.  mercy or thy favour. ~T According
He can provide for them when the    as we hope in thee. It may be reharvests fail. Famine was one of the  marked in regard to this,-(a) it is
evils to which the inhabitants of but reasonable that we should look
Palestine, and of Oriental countries  for the favour of God only as we
generally, were particularly exposed,  trust in him, for we could not with
and it is often referred to in the  propriety expect his favour beyond
Scriptures.                         the measure of our confidence in him.
20. Our soul waitethfor the LORD.  (b) This may be regarded as the most
This and the subsequent verses to the  that we are entitled to hope from
end of the psalm refer to the people of  God. We have no reason to suppose
God, expressing their faith in him in  that he will go beyond our wishes and
view of the considerations suggested  prayers, or that he will confer favours
in the former part of the psalm. The  on us which we neither expect nor
language is expressive of the general  desire. (e) One of the reasons why
chlracter of piety. True piety leads  the people of God are no more blessed,
men to wait on the Lord; to depend  or why they receive no more favours
on hliii; to look to his interposition  from him, may be found in what is
in danger, sickness, poverty, want;  here suggested. As they expect little,




PSALM    XXXIV.                          285
they obtain little; as they have no   deeds had been celebrated among the
intense, burning, lofty desire for the  Hebrews: " Did they not sing one to
favour of God, either for themselves   nother of him in dances, saying, Saul
ersonally, or for their families, or for  hath slain his thousands, and David his
personally, or for their families, or for  ten thousands?" 1 Sam. xxi. 11. David
the world, so they obtain but slight  ws apprehensive that he might be betokens of that favour.  (d) The true  trayed, and be delivered up by Achish to
principle, there-fore, on which God is  Saul, and he resorted to the device of
willing to bestow  his favours, and   feigning himself mad, supposing that
which will be the rule that he will   this would be a protection; that either
observe, is, that if men desire much,  from pity Achish would shelter him; or,
they will obtain much; that if they   that as he would thus be considered
have large expectations, they will not  harmless, Saul would regard it needless
have large expect    ations, theyrefore, acted
to secure him. He, therefore, acted
be disappointed; and that God is      like a madman, or like an idiot. He
willing to bestow his mercies on his  "scrabbled on the doors of the gate, and
people and on the world to the utmost  let his spittle fall down upon his beard."
of their desires and hopes. Comp.     The device, though it may have saved
Ps. lxxxi. 10, "Open thy mouth wide,  him from being delivered up to Saul,
and I will fill it."  Ps. xxxvii. 4,  had no other effect. Achish was unwil"Delight thyself in the Lord, and he  ling to harbour a madman; and David
shall give thee the desires of thy  left him, and sought a refuge in the cave
shall give thee the desires of thy                   n       Z)
eart."   How- i ntense and fervent,   of Adullam: 1 Sam. xxi. 15; xxii. 1.
heart."  How   intense and fervent,   It is not necessary, in order to a proper
then, should be the prayers and the   understanding of the psalm, to attempt
petitions of the people of God! How   to vindicate the conduct of David in this.
earnest the supplications of sinners  Perfect honesty would doubtless, in this
that God would have mercy on them!    case, as in all others, have been better in
regard to the result as it is certainly
PSALM XXXIV.                better in respect to a good conscience.
The question of adopting disguises, howThis psalm purports, by its title, to  ever, when in danger, is not one which
have been written by David, and there  it is always easy to determine.
is no reason to call in question the cor-  It is by no means necessary to suppose
rectness of the inscription.  It is not  that the psalm was written at that time,
probable that the title was given to the  or when he thus "changed his behapsalm by the author himself; but, like  viour."  All that the language of the
the other inscriptions which have oc-  inscription properly expresses is, that it
curred in many of the previous psalms,  was with reference to that occasion, or to
it is in the Hebrew, and was doubtless  the danger in which he then was, or in
prefixed by him who made a collection  remembrance of his feelings at the time,
of the Psalms, and expresses the current  as he recalled them  afterwards; and
belief of the time in regard to its author.  that it was in view of his own expeThere is nothing in the psalm that is  rience in going through that trial, and
inconsistent with the supposition that  of his deliverance from that danger. In
David was the author, or that is incom-  the psalm itself there is no allusion to
patible with the circumstances of the  his "change of behaviour;" and the
occasion on which it is said to have been  design of David-was not to celebrate that,
composed.                             or to vindicate that, but to celebrate
That occasion is said to have been  the goodness of God in his deliverance as
when David "changed his behaviour     it was effected at that time. In the
before Abimelech."  The circumstance  psalm David expresses no opinion about
here referred to is, undoubtedly, that  the measure which he adopted to secure
which is described in 1 Sam. xxi. 10-15.  his safety; but his heart and his lips are
David, for fear of Saul, fled to Gath, and  full of praise in view of the fact that he
put himself under the protection of   was delivered. It is, moreover, fairly
Achish (or Abimelech), the king of    implied in the inscription itself, that the
Gath. It soon became known who the    psalm was composed, not at that time,
stranger was. The fame of David had   but subsequently:-" A Psalm of David,
reached Gath, and a public reference  when he changed his behaviour before
was made to him by the "servants of   Abimelech, who drove him away, and he
Achish," and to the manner in which his  departed."  The obvious construction of




286                           PSALM     XXXIV.
this would be that the psalm was com-    I. An expression of thanksgiving for
posed after Abimelech had driven him    deliverance (vers. 1-6); concluding with
away.                                  the language, "This poor man cried, and
The namle of the king of Gath at the  the Lord heard him, and saved him out
time is said, in the text of the inscription  of all his troubles."  From this it has
or title, to have been Abimelech; in the  been supposed, as suggested above, that
margin, it is Achish. In 1 Sam. xxi.   the psalm was composed after David had
it is Aclhish in the text, and Abimelech  left the court of Abimelech, and not at
in the margin. It is not at all impro-  the time when he was feigning madness.
bable that he was known by both these    II. A general statement about the
names. His personal name was doubt-     privilege of confiding in God, as derived
less Achish; the hereditary name-the   from his own experience; and an exname by which the line of kings of Gath  hortation to others, founded on that
was known-was probably Abimelech.      experience, vers. 7-10.
Thus the general, the hereditary, the    III. A   special exhortation to the
family name of the kings of Egypt in   young to trust in the Lord, and to pursue
early times was Pharaoh; in later times  a life of uprightness, vers. 11-14. The
Ptolemy. In like manner the kings of   psalmist professes himself able to inPontus had the general name of Mithri-  struct them, and he shows them that
dates; the Roman emperors, after the   the way to attain to prosperity and to
time of Julius Casar, were the Ccesars;  length of days is to lead a life of virtue
and so, not improbably, the general name  and religion.  What he had himself
of the kings of Jerusalem may have been  passed through-his deliverance in the
Adonizedek, or Melchizedek; and the    time of trial-the recollections of his
name of the kings of the Amalekites,   former life,-all suggested this as an inAgag. We have evidence that the gene-  valuable lesson to the young.   From
ral name Abimelech was given to the    this it would seem not to be improbable
kings of the Philistines (Gen. xx., xxvi.)  that the psalm was written at a consideras early as the time of Abraham; and it  able period after what occurred to him
is certainly not impossible or impro-  at the court of the king of Gath, and perbable that it became a hereditary name,  haps when he was himself growing old,
like  the names   Pharaoh, Ptolemy,    -yet still in view of the events at that
Mithridates, and Cxsar. A slight con-  period of his life.
firmation of this supposition may be     IV. A   general statement that God
derived from  the signification of the  will protect the righteous; that their
name itself. It properly means father  interests are safe in his hands; that
of the king, or father-king; and it    they may confidently rely on him; that
might thus become a common title of    though they may be afflicted, yet God
the kings in Philistia. Thus, also, the  will deliver them from their afflictions,
term Padisha (Pater, Rex) is given to  and that he will ultimately redeem them
the kings of Persia, and the title Atalik  from all their troubles, vers. 15-22.
(father) to the khans of Bucharia.       The general purport and bearing of
(Gesenius, Lex.)                       the psalm, therefore, is to furnish an
This psalm is the second of the alpha-  argument for trusting in God in the
betical psalms, or the psalms in which  time of trouble, and for leading such a
the successive verses begin with one of  life that we may confidently trust him
the letters of the Hebrew alphabet. See  as our Protector and Friend.
introd. to Ps. xxv. The arrangement is   In the title, the words " a psalm " are
regular in this psalm, except that the  not in the original.  The original is
letter 1, Fau, is omitted, and that, to  simply of David, 71'b, or by David,make the number of the verses equal to  without denoting the    character  of
the letters of the Hebrew alphabet, an  the production, whether it was to be
additional verse is appended to the end,  regarded as a psalm, or some other
commencing, as in the last verse of Ps.  species of composition. T Whenhe changed
xxv., with the letter D, p.            his behaviour. The word behaviour does
The psalm consists essentially of four  not quite express the meaning of the
parts, which, though sufficiently con-  original word, nor describe the fact as it
nected to be appropriate to the one occa- s related 1 Sam. xxi.  The Hebrew
sion on which it was composed, are so  word —  3U, taam -     eans properly,
distinct as to suggest different trains of  taste, flavour of food; then intellectual
thought.                                taste, judgment, discernment, under



PSALM XXXIV.                           287
PSALM     XXXIV.             tinually be in my mouth.
A Psalm oi David, when he changed his be-  2 My soul shall make her boast
haviour before 1 Abimelech; who drove him,. in the LORD: the s humble shall
away, and lie departed.
wILL bless the LORD at all        hear thereof, and be glad.
Iss the              L   D at all      Or, Achish, 1 Sanm. xxi. 13.
f times: his praise shall con-     q Eph. v. 20. r 1 Cor. i. 31. s Ps. cxix. 74.
standing; and in this place it would  mitv, as well as in the bright days
literally mean, " he changed his uzder-  ofprosperity. Comp. Job xiii. 15.
standing;" that is, he feigned himself. My soul shall make her boast i
mad. This corresponds precisely with  th L      I   self ill rejoice and
the statement of his conduct in 1 Sam..           wr   " 
xxi. 13. ~ Befose Abielech. Mar,.,  exult in him. The word "boast"
_xids13.  As -emarke Abiboelech.  latter
chish. As remarked above, this latter  here refers to that on which a man
is the proper or personal name of the  would value himself; that which
king.  ~ Who drove himn away. See   would be most prominent in his mind
1 Sam. xxi. 15.                     when he endeavoured to call to remembrance what he could reflect on
1. I qwill bless the LORD. I will  with most pleasure.  The psalmist
praise him; I will be thankful for his  here says that when he did this, it
mercies, and will always express my  would not be wealth or strength to
sense of his goodness. IT At all times.  which he would refer; it would not be
In every situation of life; in every  his rank or position in society; it
event that occurs. The idea is, that he  would not be what he had done, nor
would do it publicly and privately;  what he had gained, as pertaining to
in prosperity and in adversity; in  this life. His joy would spring from
safety and in danger; in joy and in  the fact that there was a God; that
sorrow. It would be a great prin-   he was such a God, and that he could
ciple of his life, expressive of the deep  regard him as his God. This woulH
feeling of his soul, that God was   be his chief distinction-that on which
always to be regarded as an object of  he would value himself most. Of all
adoration and praise. ~ His praise  the things that we can possess in
shall continually be in my mouth. I  this world, the crowning distinction
will be constantly uttering his praises;  is, that we have a God, and that he is
or, my thanks shall be unceasing.   such a being as he is. I[ The humble
This expresses the purpose of the   shall hear thereof. The poor; the
psalmist; and this is an indication of  afflicted; those who are in the lower
the nature of true piety. With a    walks of life. They should hear that
truly pious man the praise of God is  he put ]ls trust in God, and they
constant; and it is an indication of  should find joy in being thus directed
true religion when a man is disposed  to God as their portion and their
always to bless God, whatever may   hope. The psalmist seems to have
occur.  Irreligion, unbelief, scepti-  referred here to that class particularly,
cism, worldliness, false philosophy,  because (a) they would be more likely
murmur and complain under the       to appreciate this than those of more
trials and amidst the dark things of  elevated rank, or than those who had
life; true religion, faith, love, spirit-  never known affliction; and (b) beuality of mind, Christian philosophy,  cause this would be specially fitted to
see in God always an object of praise.  impart to them support and consolaMen who have no real piety, but who  tion, as derived from his own experimake pretensions to it, are disposed to  ence. He had been in trouble. He
praise and bless God in times of sun-  had been encompassed with dangers.
shine and prosperity; true   piety  He had been mercifully protected and
always regards him   as worthy of   delivered. He was about to state
praise-in the storm as well as in the  how it had been done. He was sure
sunshine; in the dark night of cala-  that they who were in the circum



288                        PSALM XXXIV.
3 0 magnify t the LORD with      heard me, and delivered me fiom
me, and let us exalt his name to-  all my fears.
gether.                              5 They 1 looked unto him, and
4 I sought " the LORD, and he    were lightened; and their faces
t Luke i. 46, etc.were not ashamed.
Ai Luke xi. 9.                     1 Or,flowed.
stances in which he had been would  me. That is, on the occasion referred
welcome the truths which he was    to in the psalm, when he was exposed
about to state, and would rejoice that  to the persecutions of Saul, and when
there might be deliverance for them  he sought refuge in the country of
also, and that they too might find God  Abimelech or Achish: 1 Sam. xxi.
a protector and a friend. Calamity,  The idea is, that at that time he did
danger, poverty, trial, are often of not confide in his own wisdom, or
eminent advantage in preparing the  trust to any devices of his own, but
mind to appreciate the nature, and to  that he sought the protection and
prize the lessons of religion. ~, And  guidance of God, alike when he fled to
be glad. Rejoice in the story of my  Gath, and when he fled from Gath.
deliverance, since it will lead them to  ~ And delivered me from  all lmi
see that they also may find deliver- fears. From all that he apprehended
ance in the day of trial.          from Saul, and again from all that lie
3. 0 magnify the LORD zith me. dreaded when he found that AbimeThis seems to be addressed primarily  lech would not harbour him, but drove
to the "humble,"-those referred to  him fiom him.
in the previous verse. As they could  5. They looked unto him. That is,
appreciate what he would say, as they  they who were with the psalmist. He
could understand the nature of his  was not alone when he fled to Abimefeelings in view of his deliverance, he  lech; and the meaning here is, that
calls on them especially to exult with  each one of those who were with him
him in the goodness of God. As he  looked to God, and found light and
and they had common calamities and  comfort in Him. The psalmist seems
trials, so might they have common  to have had his thoughts here sudjoys; as they were united in danger  denly turned from himself to those
and sorrow, so it was proper that they  who were with him, and to have called
should be united in joy and in praise. to his remembrance how they all
The word magnify means literally to  looked to God in their troubles, and
make great, and then, to make great  how they all found relief. ~ And
in the view of the mind, or0to regard  were lightened. Or, enlightened. They
and treat as great. The idea is, that  found light. Their faces, as we should
he wished all, in circumstances similar  say, brightened up, or they became
to those in which he had been placed,  cheerful.  Their minds were made
to have a just sense of the greatness  calm, for they felt assured that God
of God, and of his claims to love and  would protect them. Nothing could
praise. Comp. Ps. xxxv. 27; xl. 17;  better express what often occurs in
lxix. 30; lxx. 4; Luke i. 46. ~ And  the time of trouble, when the heart is
let us exalt his name together. Let  sad, and when the countenance is
us unite in lifting up his name; that  sorrowful,-a dark cloud apparently
is, in raising it above all other things  having come over all things,-if one
in our own estimation, and in the  thus looks to God. The burden is
view of our fellow-men; in so making  removed from  the heart, and the
it known that it shall rise above every  countenance becomes radiant with
other object, that all may see and  hope and joy. The margin here, howadore.                             ever, is, "e They flowed unto him."
4. I sought the LORD, and he heard  The Hebrew word, 9R, nahar, means




PSALM XXXIV.                           289
6 This v poor man cried, and       7 The angel x of the LORD enthe LORD heard him, and saved      campeth round about them that
w him out of all his troubles.     fear him, and delivereth them.
v Ps. iii. 4.  w 2 Sam. xxii. 1.            x Heb. i. 14.
sometimes to flow, to flow together, the Lord may commission for this
Isa. ii. 2; Jer. xxxi. 12; li. 44; but  purpose; and the phrase is equivait also means to shine, to be bright;  lent to saying that angels encompass
and thence, to be cheered, to rejoice,  and protect the friends of God. The
Isa. Ix. 5. This is probably the idea  word angel properly means a meshere, for this interpretation is better  senger, and then is applied to those
suited to the connexion in which the  holy beings around the throne of God
word occurs. ~T And their faces were  who are sent forth as his messengers
not ashamed. That is, they were not  to mankind; who are appointed to
ashamed of having put their trust in  communicate his will, to execute his
God, or they were not disappointed.  commands; or to protect his people.
They had not occasion to confess that  Comp. Notes on Matt. xxiv. 31; Job
it was a vain reliance, or that they  iv. 18; Heb. i. 6; John v. 4. As the
had been foolish in thus trusting him. word has a general signification, and
Comp. Notes on Job vi. 20; Ps. xxii.  would denote in itself merely a mes5; Rom. ix. 33; 1 John ii. 28. The  senger, the qualification is added here
idea here is, that they found God to  that it is an "angel of the Lord"
be all that they expected or hoped  that is referred to, and that becomes
that he would be. They had no cause  a protector of the people of God.
to repent of what they had done.   ~E Encampeth. Literally,pitches his
What was true of them will be true  tent. Gen. xxvi. 17; Ex. xiii. 20;
of all who put their trust in God.  xvii. 1. Then the word comes to
6. This poor man cried.    The   mean to defend; to protect: Zech. ix.
psalmist here returns to his own par-  8. The idea here is, that the angel
ticular experience.  The emphasis  of the Lord protects the people of
here is on the word this: " This poor,  God as an army defends a country, or
afflicted,persecuted man cried." There  as such an army would be a protecis something much more touching in  tion.  He "pitches his tent" near
this than if he had merely said "I,"  the people of God, and is there to
or "I myself" cried. The language  guard them from danger. ~ About
brings before us at once his afflicted  them that fear him. His true friends,
and miserable condition. The word  friendship for God being often depoor here-vln, ani-does not mean   noted by the word fear or reverence.
"poor" in the sense of a want of   See Notes on Job i. 1. IT And dewealth, but "poor" in the sense of  livereth them. Rescues them  from
being afflicted, crushed, forsaken,  danger. The psalmist evidently has
desolate. The word miserable would  his own case in view, and the general
better express the idea than the word  remark here is founded on his own
poor. ~ And the LORD heard him.    experience. He attributes his safety
Thatis,heard in the sense of answered.  fro  danger at the time to which he
He regarded his cry, and saved him. is referring, not to his own art or
7. The angel of the LORD.  The   skill; not to the valour of his own
angel whom the Lord sends, or who  arm, or to the prowess of his folcomes, at his command, for the purpose  lowers, but to the goodness of God in
of protecting the people of God. This  sending an angel, or a company of
does not refer to any particular angel  angels, to rescue him; and hence he
as one who was specifically called  infers that what was true of himself
"the angel of the Lord," but it may  would be true of others, and that the
refer to any one of the angels whom general statement might be mle
VOL. I.




290                       PSALM   XXXIV.
8 0 taste Y and see that the       9 0   fear the LORD, ye his
LORD is good: blessed z is the     saints: for there is no want to
man that trusteth in him.          them that fear him.
y  1 Pet. ii. 3.                    z Ps. ii. 12.
which is presented in this verse. The  recommend to others; the evidence
doctrine is one that is frequently af-  which has been furnished us that
firmed in the Scriptures. Nothing is  God is good, we may properly employ
more clearly or constantly asserted  in persuading others to come and
than that the angels are employed in  taste his love. The word taste here
defending the people of God;oin — i     U, taam-means properly to try
leading and guiding them; in com-  the flavour of anything, Job xii. 11;
forting them  under trial, and sus-  to eat a little so as to ascertain what
taining them in death;-as it is also  a thing is, 1 Sam. xiv. 24, 29, 43;
affirmed, on the other hand, that  Jonah iii. 7; and then to perceive by
wicked angels are constantly em-   the mind, to try, to experience, Prov.
ployed in leading men to ruin. Comp.  xxxi. 18. It is used here in the sense
Notes on Dan. vi. 22; Heb. i. 14.  of making a trial of, or testing by
See also Genesis xxxii. 1, 2; 2 Kings  experience. The idea is, that by putvi. 17; Ps. xci. 11; Luke xvi. 22;  ting trust in God-by testing the
xxii. 43; John xx. 12. It may be   comforts of religion-one would so
added that no one can prove that what  thoroughly see or perceive the blessis here stated by the psalmist may not  ings of it-would have so much hapbe literally true at the present time;  piness in it-that he would be led to
and to believe that we are under the  seek his happiness there altogether.
protection of angels may be as philo-  In other words, if we could but get'sophical as it is pious. The most  men to make a trial of religion; to
lonely, the most humble, the most  enter upon it so as really to underobscure, and the poorest child of God,  stand and experience it, we may be
may have near him and around him a  certain that they would have the
retinue and a defence which kings  same appreciation of it which we
never have when their armies pitch  have, and that they would engage
their tents around their palaces, and  truly in the service of God. If those
when a thousand swords would at    who are in danger would look to him;
once be drawn to defend them.      if sinners would believe in him; if
8. 0 taste and see. This is an ad-  the afflicted would seek him; if the
dress to others, founded on the ex-  wretched would cast their cares on
perience of the psalmist.  He had  him; if they who have sought in
found protection from the Lord; he  vain for happiness in the world, would
had had evidence of his goodness;  seek happiness in him,-they would,
and he asks now of others that they  one and all, so surely find what they
would make the same trial which he  need that they would renounce all else,
had made. It is the language of    and put their trust alone in God. Of
piety in view of personal experience;  this the psalmist was certain; of this
and it is such language as a young  all are sure who have sought for
convert, whose heart is filled with joy  happiness in religion and in God.
as hope first dawns on his soul,        Oh make but trial of His love;
would address to his companions and      Experience will decide
friends, and to all the world around;   How bless'd are they-and only theysuch language as one who has had         Who in His truth confide."
any special comfort, or who has ex-  T Blessed is the man that trusteth in
perienced any special deliverance from  him. Comp. Notes on Ps. ii. 12.
temptation or from trouble, would ad-  9. Ofear the LORD. Reverence him;
dress to others. Lessons, derived from  honour him; confide in him. Comp.
ot* own experience, we may properly  Ps. xxxi. 23. ~ Ye his saints. His holy




PSALM    XXXIV.                       291
10 The young lions do lack,      seek the LORD shall not want any
and suffer hunger: but they that   good thing.
ones. All who profess to be his friends.  almshouses and prisons are neither
This exhortation is addressed espe. the pious, nor the children of the
cially to the saints, or to the pious, pious. These houses are the refuge,
because the speaker professed to be a  to a great extent, of the intemperate,
friend of God, and had had personal the godless, and the profligate,-or of
experience of the truth of what he is the families of the intemperate, the
here saying. It is the testimony of  godless, and the profligate; and if all
one child of God addressed to others,  such persons were to be discharged
to encourage them by the result of from those abodes, our almshouses
his own experience. ~ For there is  and prisons would soon become tenantno want to them that fear him. All less. A community could most easily
their wants will be abundantly sup-  provide for all those who have been
plied. Sooner or later all their real  trained in the ways of religion, but
necessities will be met, and God will  who are reduced to poverty by fire, or
bestow upon them every needed bless-  by flood, or by ill health; and they
ing. The statement here cannot be  would most cheerfully do it. Nothing
regarded as absolutely and universally  can be more true than that if a man
true,-that is, it cannot mean that  wished to do all that could be done
they who fear the Lord will never, in  in the general uncertainty of human
any instance, be hungry or thirsty, or  affairs to secure prosperity, it would
destitute of raiment or of a comfort-  be an advantage to him to be a virable home; but it is evidently in.  tuous and religious man. God never
tended to be a general affirmation,  blesses or prospers a sinner as such,
and is in accordance with the other  thdegh he often does it notwithstandstatements which occur in the Bible  ing the fact that he is a sinner; but
about the advantages of true religion  he does and will bless and prosper a
in securing temporal as wellas spiritual  righteous man as such, and because he
blessings from God. Thus, in 1 Tim.  is righteous. Compare Notes on 1
iv. 8, it is said, " Godliness is profit-  Tim. iv. 8.
able unto all things, having promise  10. The young lions do lack aud
of the life that now is, and of that  suffer hunger. That is, they often do
which is to come."  Thus, in Isa.  it, as compared with the friends of
xxxiii. 16, it is said of the righteous  God. The allusion is especially to
man, " Bread shall be given him; his  the young lions who are not able to go
waters shall be sure." And so, in Ps.  forth themselves in search of food.
xxxvii. 25, David records the result of  Perhaps the idea is, that they are dehis own observation at the end of a  pendent on the older lions-their
long life, "I have been young, and  parents-for the supply of theirwants,
now am old; yet have I not seen the  as the pious are dependent on God;
righteous forsaken, nor his seed beg-  but that the result shows their reging bread."  But while these state-  liance to be often vain, while that of
ments should not be interpreted as  the pious never is. The old lions may
affirming absolutely that no child of  be unable to procure food for their
God will ever be in want of food, or  young; God is never unable to prodrink, or raiment, or home, or friends,  vide for the wants of his children. If
yet it is generally true that the wants  their wants are in any -case unsupof the righteous are supplied, often in  plied, it is for some other reason than
an unexpected manner, and from an  because God is unable to meet their
unexpected source. It is true that  necessities. The word lack herevirtue and religion conduce to term-  t.', rush-means to be poor; to
poral prosperity; and it is almost  suffer want; to be needy: Prov. xiv.
universally true that the inmates of  20; xviii. 23.  ~ But they that seek




292                      PSALM    XXXIV.
11 Come, ye children, hearken      12 What    man is he that deunto me: I will teach you the      sireth life, and loveth many days,
fear of the LORD.                  that he may see good?
a 1 Pet. iii. 10, etc.
the LORD. That seek him as their it is much more in accordance with
friend; that seek his favour; that  the scope of the psalm to regard the
seek what they need from him. To   word as employed in its usual sense
seek God is a phrase which is often  as denoting the young. It is thus a
used to denote true piety. It means  most interesting address from an aged
that we wish to know him; that we  and experienced man of God to those
desire his friendship; and that we  who are in the morning of lifeseek all our blessings from  him. suggesting to them the way by which
I Shall not want any good thing.   they may make life prosperous and
Any real good. God is able to supply  happy. 1f Hearken unto me. Attend
every want; and if anything is with-  to what I have to say, as the fruit of
held, it is always certain that it is not  my experience and observation. ~ I
because God could not confer it, but  will teach you the fear of the LORD.
because he sees some good reasons  I will show you what constitutes the
why it should not be conferred. The  true fear of the Lord, or what is the
real good; what we most need; what  nature of true religion. I will teach
will most benefit us,-will be bestowed  you how you may so fear and serve
on us; and universally it may be said  God as to enjoy his favour and obtain
of all the children of God that every-  length of days upon the earth.
thing in this world and the next will  12. What man is he that desireth
be granted that is really for their life? That desires to live long. All men
good. They themselves are often    naturally love life; and all naturally
not the best judges of what will be  desire to live long; and this desire,
for their good; but God is an infallible  being founded in our nature, is not
judge in this matter, and he will wrong. Life is, in itself, a good,-a
certainly bestow what is best for  blessing to be desired; death is in
them.                              itself an evil, and a thing to be
11. Come, ye children. From per-  dreaded, and there is nothing wrong,
sons in general (ver. 8),-from the  in itself, in such a dread. Equally
saints and the pious (ver. 9),-the  proper is it to wish not to be cut
psalmist now turns to children-to  down in early life; for where one has
the young,-that he may state to    before him an eternity for which to
them the result of his own experience, prepare, he feels it undesirable that
and teach them from that experience  he should be cut off in the beginning
how they may find happiness and    of his way. The psalmist, therefore,
prosperity. The original word here  does not put this question because he
rendered children  properly means  supposes that there were any who did
sons; but there can be no doubt that  not desire life, or did not wish to see
the psalmist meant to address the  many days, but in order to fix the atyoung in general. There is no evi- tention on the inquiry, and to predence that he especially designed  pare the mind for the answer which
what is here said for his own sons. was to follow. By thus putting the
The counsel seems to have been de- question, also, he has implicitly exsigned for all the young. I see no  pressed the opinion that it is lawful
reason for supposing, as Rosenmuiller, to desire life, and to wish to see many
De Wette, and Professor Alexander  days. ~T And loveth many days.
do, that the word is here used in the  Literally, loving days. That is, who
sense of disciples, scholars, learners. so loves days, considered as a part of
That the word may have such a      life, that he wishes they may be promeaning, there can be no doubt; but  longed and multiplied. ~ That he




PSALM XXXIV.                          293
13 Keep thy tongue from evil,    good; seek peace, c and pursue
and thy lips from speaking guile.  it.
14 Depart b from  evil, and do     15 The eyes of the LORD are
b 2 Tim. ii. 19.        upon the righteous, and his ears
c Matt. v. 9.           are open unto their cry.
may see good. That he may enjoy    true that, other things being equal,
prosperity, or find happiness.  In  a man of truth and integrity will be
other words, who is he that would  more likely to live long-(as he will
desire to understand the way by    be more certain to make the most of
which life may be lengthened out to  life) -than one who is false and
old age, and by which it may be    corrupt.
made happy and prosperous? The       14. Depart from evil. From   all
psalmist proposes to answer this ques-  evil; from vice and crime in every
tion,-as he does in the following  form. ~ And do good. Do good to
verses, by stating the results of what  all men, and in all the relations of
he had experienced and observed.   life.  ~ Seek peace.  Strive to live
13. Keep thy tongue from evil. in peace with all the world. Comp.
From  speaking wrong things. Al-   Notes on Rom. xii. 18.  r And purways give utterance to truth, and  sue it. Follow after it. Make it an
truth alone. The meaning is, that  object of desire, and put forth conthis is one of the methods of length-  stant efforts to live in peace with all
ening out life.  To love the truth;  men. There can be no doubt that
to speak the truth; to avoid all false-  this is appropriate advice to one who
hood, slander, and deceit, will con-  wishes to lengthen out his days. We
tribute to this, or will be a means  have only to remember how many are
which will tend to prolong life, and to  cut down by indulging in a quarrelmake it happy.    IT And thy lips  some, litigious, and contentious spirit,
from speaking guile.  Deceit.  Do   -by seeking revenge,-by quarrels,
not deceive others by your words.  duels, wars, and strife,-to see the
Do not make any statements which   wisdom of this counsel.
are not true, or any promises which  15. The eyes of the LORD are upon
you cannot and will not keep.  Do  the righteous.  This is another of
not flatter others; and do not give  the ways in which the psalmist says
utterance to slander.  Be a man    that life will be lengthened out, or
characterised by the love of truth;  that those who desire life may find
and let all your words convey truth,  it. The Lord will be the protector
and truth only. It cannot be doubted  of the righteous; he will watch over
that this, like all other virtues, would  and defend them. See Notes on Job
tend to lengthen life, and to make it  xxxvi. 7. ~4 And his ears are open
prosperous and peaceful. There is  unto their cry.  That is, when in
no vice which does not tend to     trouble and in danger. He will hear
abridge human life, as there is no  them, and will deliver them.  All
virtue which does not tend to lengthen  this seems to be stated as the result
it. But probably the specific idea  of the experience of the psalmist himhere is, that the way to avoid the  self; he had found that the eyes of
enmity of other men, and to secure  God had been upon him in his dantheir favour and friendship, is to deal  gers, and that His ears had been open
with them truly, and thus to live in  when he called upon Him (ver. 6);
peace with them.  It is true, also,  and now, from his own experience,
that God will bless a life of virtue  he assures others that the way to seand uprightness, and though there is  cure life and to find prosperity is to
no absolute certainty that any one, pursue such a course as will ensure
however virtuous he may be, may not  the favour and protection of God.
be cut off in early life, yet it is also  The general thought is, that virtue




294                       PSALM XXXIV.
16 The face' of the LORD is       17 The righteous cry, and the
against them that do evil, to cut  LORD heareth, e and delivereth
off the remembrance of them        them out of all their troubles.
from the earth.                       d Ezek. xiv. 7, 8.  e Isa. Ixv. 24.
and religion,-the love of truth, and  a tendency to cause the remembrance
the love of peace,-the favour and  of the wicked to die out, or to make
friendship of God, will tend   to  men forget them. There is nothing
lengthen out life, and to make it to make men desire to retain their
prosperous and happy. All the state.  recollection, or to rear monuments to
lments in the Bible concur in this, and  them. Men are indeed remembered
all the experience of man goes to  who are of bad eminence in crime;
confirm it.                        but the world will forget a wicked
16. The face of the LORD. This   man just as soon as it can. This is
phrase is synonymous with that in  stated here as a reason particularly
the previous verse: " The eyes of the  addressed to the young (ver. 11) why
Lord."   The meaning is, that the  they should seek God, and pursue
righteous and the wicked are alike  the ways of righteousness. The mounder the eye of God; the one for  tive is, that men will gladly retain
protection, the other for punishment. the remembrance of those who are
Neither of them can escape his no-  good; of those who have done anytice; but at all times, and in all cir-  thing worthy to be remembered, but
cumstances, they are equally seen by  that a life of sin will make men dehim. T Is against them that do evil. sire to forget as soon as possible all
The wicked; all that do wrong. In  those who practise it. This is not a
the former verse the statement is, low and base motive to be addressed
that the eyes of the Lord are "upon"  to the young.  That is a high and
the righteous, that is, for their pro-  honourable principle which makes
tection;-in this case, by a change  us wisl that our names should be
of the preposition in the original, the  cherished by those who are to live
statement is, that his face is "against"  after us, and is one of the original
them that do evil, that is, he observes  principles by which God keeps up
them to bring judgment upon them.  virtue in the world,-one of those
To cut qf the remembrance of them  arrangements, those safeguards of
from the earth.  To cut off them-  virtue, by which we are prompted to
selves,-their families,-and all me-  do right, and to abstain from that
morials of them, so that they shall which is wrong. It is greatly perutterly be forgotten among men. verted, indeed, to purposes of ambiComp. Ps. cix. 13-15. So, in Prov. tion, but, in itself, the desire not to
x. 7, it is said, "The memory of the  be forgotten when we are dead conjust is blessed; but the name of the  tributes much to the industry, the
wicked shall rot."  Two things are  enterprise, and the benevolence of
implied here: (1) That it is desirable  the world, and is one of the most
to be remembered after we are dead. efficacious means for preserving us
There is in us a deep-rooted principle,  from sin.
of great value to the cause of virtue,  17. The righteous cry, and the
which prompts us to desire that we  LORD heareth. That is, one of the
may be held in grateful recollection  advantages or benefits of being righby mankind after we have passed    teous is the privilege of crying unto
away; that is, which prompts us to  God, or of calling on his name, with
do something in our lives, the re- the assurance that he will hear and
membrance of which the world will  deliver us. No one has ever yet fully
not "willingly let die." Milton.-  appreciated the privilege of being
(2) The other idea is, that there is  permitted to call upon God; the pria state of things on earth which has  vilege of prayer. There is no bless



PSALM XXXIV.                            295
18 The LORD is 1 nigh unto        the righteous: but the LORD dethem that are of a broken heart;    livereth him out of them all.
and saveth 2 such as be of a con-      20 He keepeth all his bones:
trite spirit.                       not one of them is broken.
19 Many are the afflictions of            1 to the broken of heart.
2 the contrite of spirit.
ing conferred on man in his present  are of a broken heart," occurs often
state superior to this; and no one can  in the Bible. It refers to a condition
fully understand the force of the   when a burden seems to be on the
argument derived from this in favour  heart, and when the heart seems to
of the service of God. What a world  be crushed by sin or sorrow; and it
would this be-how   sad, how help-  is designed to describe a consciousness
less, how wretched —if there were no  of deep guilt, or the heaviest kind of
God to whom the guilty, the suffer-  affliction and trouble. Comp. Ps. li.
ing, and the sorrowful might come;  17; Isa. lvii. 15; Ixi. 1; lxvi. 2.
if God were a Being who never heard  ~ And saveth such as be of a contrite
prayer at all; if he were a capricious  spirit. Margin, as in Hebrew, conBeing who might or might not hear   trite of spirit.  The phrase here
prayer; if he were a Being governed  means the spirit as crushed or broken
by fitful emotions, who would now   down; that is, as in the other phrase,
hear the righteous, and then   the  a spirit that is oppressed by sin or
wicked, and then neither, and who   trouble. The world abounds with indispensed his favours in answer to  stances of those who can fully underprayer by no certain rule! ~ And    stand this language.
delivereth them out of all their trou-  19. Many are the afflictions of the
bles. (1.) He often delivers them   righteous. This is not intended to
from trouble in this life in answer to  affirm that the afflictions of the righprayer. (2.) He will deliver them   teous are more numerous or more
literally from  "all" trouble in the  severe than the afflictions of other
life to come. The promise is not,   men, but that they are subjected to
indeed, that they shall be delivered  much suffering, and to many trials.
from all trouble on earth, but the idea  Religion does not exempt them from
is that God is able to rescue them  suffering, but it sustains them in it;
from  trouble here; that he often   it does not deliver them  from  all
does it in answer to prayer; and that  trials in this life, but it supports
there will be, in the case of every  them in their trials, which it teaches
righteous person, a sure and con-   them to consider as a preparation for
plete deliverance from  all trouble  the life to come. There are, indeed,
hereafter. Comp. Notes on ver. 6:   sorrows which are peculiar to the
see ver. 19.                        righteous, or which come upon them
18. The LORD is nigh unto them    in virtue of their religion, as the trials
that are of a broken heart. Margin,  of persecution; but there are sorrows,
as in Hebrew, to the broken of heart.  also, that are peculiar to the wicked,The phrase, "the Lord is nigh,"     such as are the effects of intempermeans that he is ready to hear and to  ance, dishonesty, crime. The latter
help. The language is, of course,   are more numerous by far than the
figurative. As an Omnipresent Being,  former; so that it is still true that
God is equally near to all persons at  the wicked suffer more than the righall times; but the language is adapted  teous in this life. ~T But the LORD
to our conceptions, as we feel that  delivereth him out of them all. See
one who is near us can help us, or  Notes on ver. 17.
that one who is distant from us can-  20. He keepeth all his bones. That
not give us aid. Comp. Notes on Ps.  is, he preserves or guards the righxxii. 11. The phrase, "them that    teous. I Not one of them is broken.




296                       PSALM XXXIV.
21 Evil shall slay the wicked;     22 The LORD redeemeth the
and they that hate the righteous   soul of his servants; and none
shall be 1 desolate.               f of them that trust in him shall
1 Or, guilly.  f Ps. Ixxxiv. 11, 12.  be desolate.
Perhaps there is a direct and imme-  proper to designate this feeling as
diate allusion here to whatthe psalmist  hatred. ~ Shall be desolate. Margin,
had  himself experienced.  In his  shall be guilty. Professor Alexander
dangers God had preserved him, so  and Hengstenberg render this, as in
that he had escaped without a broken  the margin, shall be guilty. De
bone. But the statement is more    Wette, shall repent. Rosenmuiller,
general, and is designed to convey a  shall be condemned. The original
truth in respect to the usual and  word —t3'N, ashamn-means properly
proper effect of religion, or to denote  to fail in duty, to transgress, to be
the advantage, in reference to per-  guilty. The primary idea, says Gesesonal safety in the dangers of this  nius (Lex.), is that of negligence,
life, derived from religion. The lan-  especially in going, or in gait, as of
guage is of a general character, such  a camel that is slow or faltering.
as often occurs in the Scriptures, and  Then the word means to be held or
it should, in all fairness, be so con-  treated as faulty or guilty; and then,
strued. It cannot mean that the    to bear the consequences of guilt, or
bones of a righteous man are never  to be punished. This seems to be
broken, or that the fact that a man  the idea here. The word is somehas a broken bone proves that he is times synonymous with another Henot righteous; but it means that, as  brewword- tt^,yasham-meaning
a general principle, religion conduces  to be desolate to be destroyed; to
to safety, or that the righteous are  belaid waste: Ezek. vi. 6; Joel i.
under the protection of God. Comp.  1; Ps. v. 10. But the usual meanMatt. x. 30, 31. Nothing more can  ing of the word is undoubtedly rebe demanded in the fair interpreta-  tained here, as signifying that, in the
tion of the language than this.
tion of the anuallge than theis    dealings of Providence, or in the ad21. Evil shall slay the wuiced. ministering of Divine government,
That is, his own wicked conduct will  m  en   ill be held to be g uilty,
such men will be held to be guilty,
be the cause of his destruction. His  and willbe treated accordingly; that
ruin is not arbitrary, or the mere re  is, that they will be punished.
suit of a Divine appointment; it is  22. The LOD redeemeth the soul
caused by sin, and is the regular and  of his servants. The literal meaning
natural consequence of guilt. In the  of this is, that the Lord rescues the
destruction of the sinner, there will lives of his servants, or that he saves
not be any one thing which cannot  them from death. The word redeem
be explained by the supposition that  in its primary sense means to let go
it is the regular effect of sin, or what  or loose; to buy loose, or to ransom;
sin is, in its own nature, fitted to  and hence, to redeem with a price, or
produce. The one will measure the  to rescue in any wa. Here the idea
other; guilt will be the measure of is not that of delivering or rescuing
all that there is in the punishment.  by a price, or by an offering, but of
~:And they that hate the righteous.rescuing from danger and death by
Another term for the wicked, or a  the interposition of the power and
term designating the character of theprovidence of God. The wold soul
wicked in one aspect or view. It is  here is used to denote the entire man,
true of all the wicked that they must  and the idea is, that God  ill rescue
hate the righteous in their hearts, or  or save those who serve and obey
that they are so opposed to the cha-him. They will be kept from  deracter of the righteous that it is  struction. They will not be heldand




PSALM    XXXV.                           297
regarded as guilty, and will not be   by others it has been referred to the
treated as if they were wicked. As    rebellion of Absalom; and others have
the word redeem   is used by David    referred it to the Messiah, as prophetihere it means God will save his peo-  cally descriptive of what would occur to
-withot spe g te         him.   The psalm can be intelligently
pie;-without specifying the means    interpreted on either of the former supby which it will be done.    As the   positions, but there is no evidence that
word redeem   is used by Christians   it had any direct reference to the Mesnow, employing the ideas of the New   siah. The only place in the New TestaTestament on the subject, it means    ment in which it could be alleged that
that God will redeem his people by    any part of it is applied to Christ, is
that great sacrifice which was made   John xv. 2o, where it is said, "But this
for them on the cross. ~T And none    cometh to pass, that the word might be
fulfilled which is written in their law,
of them that trust in him sthall e They hated me without a cause." By
desolate. Shall be held and treated   those who suppose that the psalm refers
as guilty.  See ver. 21, where the    to the Messiah, it is said that this is a
same word occurs in the original.     quotation from ver. 19 of this psalm.
They shall not be held to be guilty;  But it may be remarked in regard to this
they shall not be punished. This is   (a) that the language of the psalm in
designed to be in contrast with the   that verse is different from that used in
statelment respect~incg the wicked in  John, the language of the former being,
statement respecting the wicked in,        e             with the
ver. 21. The psalm, therefore, closes  thathate me without a cause;" and (b
appropriately with the idea that they  that the language in John is a much
who trust the Lord will be ultimately  more literal quotation from Ps. lxix. 4,
safe; that God will make a distinc-   "They that hate me without a cause,"
tion between them  and the wicked;    etc.,-a psalm which undoubtedly has
that they will be ultimately rescued  reference to the Messiah.  De Wette
from  death, and   be regarded and    supposes that the psalm is not properly
treated for ever as the friends of God,  ascribed to David, and says that it is not
" worthy " of him. He supposes that it
PSALM   XXXV.               was composed after the death of David,
by an inferior poet. He furnishes, howThis psalm is ascribed to Daid. The  ever, no reason for this opinion, except
title  in the original,'T'  - "by   that which is derived from his own
David," or, "of David"-is without     feelings,-"  nach meinem   Gefiihle."
anything to designate the occasion on  The time and occasion on which the
which it was composed, or anything to  psalm was composed are not, however,
mark the character of the psalm, as   of material consequence. As it would
distinguished from others. Occasionally  be appropriate to any of the occasions
in the titles of the psalms there is a  above referred to, so it is appropriate to
special reference to the circumstances in  numerous occasions which arise in the
which the psalm was composed, as in   history of individuals; and it is, therePs. iii., vii., xviii., xxx., xxxiv.; and,  fore, of so general a character that it
much more frequently, there is some-  may be useful in the church at all
thing added in the title to distinguish  times.
the character of the psalm, either in its  What is apparent in the psalm-the
own nature, or in its adaptedness to  central idea, and that which makes it so
music, as in Ps. iv., v., vi., ix., xvi.,  useful-is, that it was composed with
xxii.  In this case, however, there is  reference to the treatment which the
nothing in the title that furnishes any  author received from those who had
information on either of these points.  been his professed friends:-from those
There is nothing in the psalm itself to whom he had shown kindness in their
that will enable us to determine with  troubles; to whom  he had been   a
any accuracy the occasion on which it  friend and a brother, but who had now
was written. By some it has been re-  turned against him.  In the times of
ferred to the time of the persecution of  prosperity they had been his professed
David by Saul; by others, to the op-  friends, and had partaken freely and
position which he encountered from    largely of his hospitality; when they
Ahithophel, or Shimei, or to the ingrati-  were afflicted he had shown them symtude of Mephibosheth (2 Sam. xvi. 3);  pathy and kindness; but when reverses
02




298                          PSALM    XXXV.
PSALM     XXXV.              with   them    that   strive  with
A Psalm of David.          me: fight    against   them   that
PLEAD      g mny cause, 0   LORD,    fight against me.
g Lam. iii. 58.
came upon him, they forsook him, and  him praise, ver. 18; (c) that those who
joined with his calumniators, persecutors,  had so much injured and wronged him
and accusers. The psalm, therefore, has  seemed to enjoy the Divine favour, and
a special applicability to trials of that  were at ease, vers. 19, 20; (d) that God
nature. It expresses the feelings and  had seen all this, and still saw it, and
views of the author in regard to his own  that it became him to interpose in his
sorrows, as springing from such ingrati-  behalf, vers. 21-23; (e) that it was intude, and his earnest prayer to God to  consistent for God to suffer the wicked
interpose in his behalf,-the rolling of  to triumph over the righteous, or that
the sorrows of his pained and oppressed  they should be allowed to exult as if
heart upon the arm of his unchanging  they had swallowed them up, vers. 24Friend, the mighty and merciful God.  26; and (J) that it was desirable that,
As occasions similar to those referred to  under the government of God, they who
in the psalm not unfrequently occur in  were truly righteous should receive such
the world, it was important that in the  tokens of the Divine favour and protecvolume of inspiration an example should  tion that they could rejoice in God,
be furnished of the manner in which  and render him appropriate praise, vers.
piety is to meet such a form of trial.  27, 28.
The psalm consists of the following
parts.      1. Plead my cause, O LonRD.  The
I. The prayer, vers. 1-10.  This is        pad    cause              e
(a) an earnest appeal to God for his  word plead mean  properly, to argue
interposition, vers. 1-3; (b) a solemn  in support of a claim, or against the
imprecation of Divine vengeance on his  claim of another; to urge reasons for
enemies, or a prayer that they may   or against; to attempt to persuade
receive from the hand of God just retri-  one by argument or supplication;bution for their crimes, vers. 4-8; (c)  as, to plead for the life of a criminal,
the expression of a determined purpose  that is to urge reasons why he should
on his part to triumph in God, or to as-           raon 
be acquitted or pardoned; and then,
cribe praise to God for his interposition,  to supplicated  r  pardo tnd; and theany
vers. 9, 10.                         to supplicate with earnestness in any
vers. 9, 10.
II. The description of the character  way. The original word here used,
and conduct of his enemies, vers. 11-16.  -At1, rib —meads to contend, strive,
They were (a) false witnesses against  quarrel; and then, to contend before
him, or calumniators, ver. 11; (b) they  udge to manage or plead a cause.
had rendered to him evil for good, or had 
been guilty of base ingratitude, ver. 12  The dea here ls, that the psalmist
(c) in their troubles he had been to them desires that God would undertake his
as abrother, vers. 13, 14; but (d) theyhad  cause against those who had risen up
forgotten all this in his adversity, and  against him, as if it were managed behad united with the vile and the aban-  fore a tribunal, or before a judge, and
doned-with revellers and drunkards, in  God should be the advocate. The same
pouring contempt on his name, and in  word is used, in another form, in the
reproaching his character, vers. 15, 16.  other member of the sentence
III. An earnest appeal to God, in view  "with  them  that stie -'of these circumstances, to interpose and     t 
deliver him; to show that He was the  against me."  The idea is, that they
patron and friend of those who were  were pleading against him, or were
calumniated and injured, vers. 17-28.  urging arguments, as it were, before
This appeal is founded on such argu-a tribunal or a judge, why he should
ments as the following: —(a) That God  be condemned. They were his bitter
seemed now to be looking on, and taking,                 i            a
no interest in a righteous cause, or in opponents, engaged in bringing all
the cause of one who was oppressed and manner of false accusations against
wronged, ver. 17; (b) that his interposi-  him, and seeking his condemnation.
tion would lead the psalmist to render  The psalmist felt that he could not




PSALM XXXV.                          299
2 Take   hold   of shield  and   stop the way against them   that
buckler, and stand up for mine     persecute me: say unto my soul,
help.                              I am thy salvation.
3 Draw out also the spear, and
manage his own cause against them;  attack. The parts of armour referred
and he, therefore, pleads with God  to in ver. 2 were designed for dethat he would interpose, and stand  fence.  The idea of the psalmist is
up for him. ~ Fight against them   that of a warrior prepared alike for
that fight against me. The same idea  attack or defence. ~ Aznd stop the
substantially occurs here as in the  way against them that persecute mse.
former member of the verse. It is a  The words the way are not in the
prayer that God would undertake his  original. The word rendered stopcause; that he would exert his power  i., segor-means properly to shut,
against those who were opposed to  to close, as a door or gate, Job iii.
him.                               10; 1 Sam. i. 5; Gen. xix. 6, 10.
2. Take hold of shield and buckler.  The idea here, according to the usage
That is, Arm thyself as if for the con-  of the word, is, Shut or close up the
test. It is a prayer, in a new form,  way against those that persecute me.
that God would interpose, and that  So Gesenius renders it.  Grotius,
he would go forth as a warrior against  Michaelis, De Wette, and others, howthe enemies of the psalmist. On the  ev  regardthe word as a noun, signiword shield, see Notes on Ps. v. 12.  fying the same as the Greek —adyaptg
Comp. Notes on Eph.vi. 16. On the  -a two-edged sword, such as was
word buckler, see Notes on Ps. xviii. used by the Scythians, Persians, and
2. These terms are derived from the  Amazons. Herod. vii. 64. See Rosenarmour of a warrior, and the prayer  muller in loc. It is not so rendered,
here is that God would appear in   however, in any of the ancient verthat character for his defence. ~ And  sions. The LXX. render it, "And
stand up for my help. As a warrior  shut up against those that persecute
stands up, or stands firm, to arrest  me;"  the  Vulgate, " Pre-occupy
the attack of an enemy.            against those that persecute me;'
3. Draw out also the spear. The  the Chaldee, "Shut up against those
word here rendered draw out means  that persecute me." The correct idea
properly to pour out; to empty; and it  probably is that which is given in the
is applied to the act of emptying sacks,  common version. The psalmist prays
Gen. xlii. 35; to emptying bottles, Jer.  that God would go forth to meet his
xlviii. 12; to drawing a sword from  enemies; that he would arrest and
a sheath, Ex. xv. 9; Lev. xxvi. 33;  check them in their march; that he
Ezek. v. 12. It is applied to a spear  would hedge up their way, and that he
either as drawing it out of the place  would thus prevent them from atwhere it was kept, or as stretching  tacking him. ~ Say unto my soul,
it out for the purposes of attack.  I am thy salvation. Say to me, I
The former probably is the meaning,  will save you. That is, Give me some
and the idea is, that David prayed  assurance that thou wilt interpose,
God to arm himself- as a warrior   and that thou wilt guard me from my
does-in order to defend him. The   enemies. Mal only wants this asspear was a common weapon in an-   surance to be calm in respect to any
cient warfare. It was sometimes so  danger. When God says to us that
short that it could be brandished as a  he will be our salvation; that lie will
sword in the hand, or hurled at an  protect us; that he will deliver us
enemy, 1 Sam. xviii. 11; xix. 10; xx. from sin, from danger, from hell, the
33; but it was usually made as long  mind may and will be perfectly calm.
as it could be to be handled conve-  To a believer he gives this assurance;
niently. The spear was a weapon of to all he is willing to give it. The




300                       PSALM XXXV.
4 Let h them    be confounded      6 Let their way be 1 dark and
and put to shame that seek after   slippery; and let the angel of
my soul: let them      be turned   the LORD persecute them.
back and brought to confusion        7 For without cause have they
that devise my hurt.               hid for me their net in a pit,
5 Let them be as chaff ibefore   which without cause they have
the wind: and let the angel of     digged for my soul.
the Lord chase them.                  h Ps. Ixxi. 24.     i Ps. i. 4.
l darkness and slipperiness.
whole plan of salvation is arranged  before them. The idea is that of
with a view to furnish such an as-  persons who wander in the night, not
surance, and to give a pledge to the  knowing what is before them, or what
soul that God will save. Death loses  danger may be near. The succession
its terrors then; the redeemed man  of images and figures here is terrific.
moves on calnly, - for in all the  The representation is that of persons
future-in all worlds-he has nothing  scattered as the chaff is before the
now to fear.                       wind; pursued by the angel seeking
4. Let them be confounded. That  vengeance; and driven along a dark
is, Let them, through thy gracious  and slippery path, with no guide, and
interposition in my behalf, be so en-  no knowledge as to the precipices
tirely overcome and subdued that   which may be before them, or the.they shall be ashamed that they ever  enemies that may be pressing upon
made the effort to destroy me; let  them. I And slippery.  Marg., as
them see so manifestly that God is in Heb., slipperiness. This is a cir-.on my side that they will be covered  cumstance which adds increased terror
with confusion for having opposed  to the image. It is not only a dark
one who was so entirely the object of  road, but a road made slippery by
the Divine protection and care. See  rains; a road where they are in danger
Notes on Ps. vi. 10; xxv. 2, 3. Comp.  every moment of sliding down a preNotes on Job vi. 20. ~A That seek  cipice where they will be destroyed.
after my soul. My life. That seek  ~ And let the angel of the LORD.to destroy me. ~[ Let them be turned  persecute them.  Pursue or follow
back. In their attempts to pursue  them. The word persecute we use
me.   Do thou interpose and turn   now in the sense of subjecting one to
them back. ~ And brought to con-   pain, torture, or privation, on account
fusion.  Put to shame; or made     of his religious opinions. This is not
ashamed,-as they are who are dis.  the meaning of the word used here.
appointed and thwarted   in their  It is simply tofollow or pursue. The
schemes.                           image is that of the avenging angel
5. Let them be as chaff before the  following on, or pursuing them  in
wind. As chaff is driven away in   this dark and slippery way; a flight
winnowing grain. See Notes on Ps. in a dark and dangerous path, with a
i. 4. ~ And let the angel of the LORD  destroying angel close in the rear.
chase them. Drive them   away, or    7. For without cause have they hid
scatter them. Angels are often re- for me their net in a pit. See Notes
presented in the Scriptures as agents  on Ps. vii. 15; ix. 15. This figure is
employed by God in bringing punish-  derived from hunting. The idea is
ment on wicked men.   See 2 Kings  that of digging a pit or hole for a wild
xix. 35; Isa. xxxvii. 36; 1 Chron.  beast to fall into, with a net so conxxi. 12, 30; 2 Sam. xxiv. 16.      cealed that the animal could not see
6. Let their way be dark. Marg., it, and that might be suddenly drawn
as in Heb., darkness. That is, let  over him so as to secure him. The
them not be able to see where they  reference here is to plans that are laid
go; what danger they incur; what is to entrap and ruin others; plots that




PSALM   XXXV.                          301
8 Let destruction k come upon    in the LORD: it shall rejoice in
him  l at unawares; and let his    his salvation.
net that he hath hid catch him-      10 All my bones shall say,
self: into that very destruction   LORD, who is like unto thee, which
let him fall.                      deliverest I the poor from   him
9 And my soul shall be joyful    that is too strong for him, yea,
1 which he knloweth not of.     the poor and the needy from him
k 1 Thess. v. 3.  1 Prov. xxii. 22, 23.  that spoileth him?
are concocted so as to secure destruc-  valour; but in what God had done to
tion before one is aware. The psalmist  save him. See Notes on Ps. xxxiv. 2.
says that, in his case, they had done  ~ It shall rejoice in his salvation.
this without cause, or without any  For the salvation or deliverance that
sufficient reason. He had done them  he brings to me.
no wrong; he had given them    no    10. All my bones shall say. A
show of excuse for their conduct. similar expression occurs in Ps. li. 8:
T Which without cause they have    "That the bones which thou hast
digged for my soul. For my life. broken may rejoice."  The bones are
That is, they have digged a pit into  here put for the frame; the whole man.
which I might fall, and into which  See Notes on Ps. xxxii. 3. The idea
they designed that I should fall, is, that he had been crushed and over.
though I have never done anything to  borne with trouble and danger, so
give them occasion thus to seek my  that his very frame-that which susdestruction.                       tained him-had given way. He says
8. Let destruction come upon him  now that if God would interpose in
at unawares. Marg., which he knoweth  the manner which he prays for, he
not of. So the Hebrew. The mean-   would be relieved of the insupportable
ing is, Let destruction come upon him  burden, and his whole nature would
when he is not looking for it, or  rejoice. ~t Who is like unto thee.
expecting it. ~ And let his net that  Who can bring deliverance like God.
he hath hid catch himself. See Notes  Comp. Notes on Isa. xl. 18. ~ Which
on Ps. vii. 15, 16. The psalmist   deliverest the poor, etc. Who rescues
prays here that the same thing may  the poor from the hand of the mighty.
occur to his enemy which his enemy  That is, (a) who is there that would
had designed for him. It is simply a  interpose as God does in behalf of the
prayer that they might be treated as  poor and the down-trodden? (b) who
they purposed to treat him.        is there that could save them as he
9. And my soul shall be joyful in  does?  In his power, and in his
the LORD. That is, I shall be joyful,  willingness to aid, there is no one like
or will rejoice. This is said in antici-  God. The word rendered poor here
pation of the interposition of God in  rather means one who is afflicted, or
destroying his enemies, and in deliver-  crushed by trial. ~ IYea, the poor
ing him from danger. It is not joy  and the needy. The word here renin the destruction of others; it is joy  dered poor is the same as that which
that he himself would be delivered. occurs in the former member of the
Our own deliverance from the hand of  sentence. The word rendered needy
our enemies may involve the necessity  is that which is commonly used to
of their being cut off. What we re-  denote the poor in the usual sense of
joice in, in such a case, is not their the term-one who is in want. The
ruin, but our own deliverance; and  reference is to David, who was afflicted
for this it can never be improper to  by persecution, and at the same time
give thanks. The psalmist says that  was in want of the comforts of life.
he would rejoice in the Lord. It   ~ From him that spoileth him. From
would not be in his own skill or   him that would plunder and rob him.




302                       PSALM XXXV.
11 1 False witnesses m did rise    13 But as for me, when they
up: they 2 laid to my charge       were sick, my clothing was sackthings that I knew not.            cloth: I 4 humbled my soul with
12 They rewarded me evil for     fasting; and my prayer returned
good, to the 3 spoiling of my      into mine own bosom.
soul.                                  n Ps. xxvii. 12; Matt. xxvi. 59-61.
1 witnesses of wrong.         2asked me. 3 depriving. 4 Or, afflicted.
11. False witnesses did rise up.  of his past life, and to the acts of
Marg., witnesses of wrong. The He-  kindness which he had shown to them
brew  is, "witnesses of violence,"  in times of trouble, as more deeply
Dnr, hamas.   That is, they were  marking the evils of their own conpersons who, in what they said of me,  duct now. ~ When they zere sice.
were guilty of injustice and wrong.  Comp. Notes on Job xxx. 25.  It
Their conduct was injurious to me as  would seem from this that the peran act of violence would be. ~ They  sons referred to, who now treated
laid to my charge. Marg., as in Heb.,  him with so much ingratitude, were
they asked me. The word asked here  those with whom he had been forseems to be used in the sense of   merly intimately associated, or whom
demand; that is, they demanded an  he had regarded as hispersonalfriends,
answer to what was said. The usage  since it cannot be supposed that this
appears to have been derived from  deep sympathy would    have been
courts, where the forms of trial may  shown for those who were altogether
have been in the way of question and  strangers to him. ~f My clothing was
answer,-the mode    of accusation  sackcloth. Comp. Notes on Ps. xxx. 11.
having been in the form of asking ow  The meaning is, that e showed the
a thing was, or whether it was so;  deepest sympathy in their distress by
and the defence being regarded as an putting on the emblems of humiliaanswer to such an inquiry. Hence it tion or mourning. It was also with
is synonymous with our expression of  reference to prayer in their behalf,
laying to the charge of any one; or of  and to fasting, that he put on these
accusing any one. ~t Things that I  marks of grief  The idea is, that he
knew not. Of which I had no know-  did all that was understood to be
ledge; which never came into my    connected with the deepest humiliamind. What those charges were the  tion before God, and that would fit
psalmist does not specify; but it is the mind for earnest prayer in their
not uncommon for a good man to be  behalf. He felt that their restoration
falsely accused, and we are certain  to health-that the preservation of
that such things occurred in the life  their lives-depended on God, and he
of David.                          most earnestly and fervently pleaded
12. They rewarded me evilforgood.  in their behalf. ~ I humbled my soul
They recompensed, or returned evil withfasting. Marg., afflicted; so the
instead of good.  The manner in    Hebrewproperly means. The word
which they did it he states in the  soul here is equivalent to self; I
following verses. ~ To the spoiling  afflicted myself. He subjected himof my soul. Marg., depriving. The  self to the pains of hunger, that he
Hebrew word means the being for-   might be better prepared to offer
saken, or abandoned. The idea is,  fervent and acceptable prayer. Among
that owing to this conduct he was  the Hebrews fasting and prayer were
forsaken or abandoned by all in whom  much more closely connected than
he might have put confidence.      they are with Christians.  See Dan.
13. But as for me. The psalmist  ix. 3; Matt. xvii. 21; Luke ii. 37.
now contrasts their conduct with his  ~ And my prayer returned into mine
own. He refers to the recollections  own bosom. De Wette explains this




PSALM XXXV.                           303
14 I l behaved myself 2 as brother: I bowed down heavily,
though he had been my friend or    as one that mourneth for his
1 walked.                      mother.
2 as a friend, as a brother to me.
as meaning, " I prayed with my head  14. I behaved myself. Marg., as
sunk on my bosom;" that is, with the  in Heb., I walked. The word walk,
head bowed down, so that the prayer  in the Scriptures, is often used to
which went out of his lips seemed to  denote a course of conduct; the way
return again to his own bosom-that  in which a man lives and acts: Phil.
earnest prayer which one offers when  iii. 18; Gal. ii. 14; 1 Thes. iv. 12;
the head is bowed with sorrow. A   2 Thess. iii. 11. It is not improperly
posture somewhat similar to this is  rendered liere, I behaved myself. ~
referred to in the case of Elijah, 1  As though he had been my friend or
Kings xviii. 42: "And he cast him-  brother.  Marg., as in Heb., as a
self down upon the earth, and put friend, as a brother to me. This shows
his face between his knees."  The  that these persons were not his near
posture of prayer with the head re-  relations, but that they were his inticlining towards the bosom is common  mate friends, or were supposed to be
among the Mohammedans, Reland de   so. He felt and acted towards them
Religione Mohammetica, p. 87. Jarchi  as though they had been his nearest
explains this as meaning that he   relations. IT I bowed down heavily.
sought the same for those who were  Prof. Alexander renders this, "Squalid
now his enemies which he would     I bowed down."    The word renfor himself, or that he desired that  dered " I bowed down" refers to the
that should come into his own bosom  condition of one who is oppressed
which he sought for them.   Prof. with grief, or who sinks under it.
Alexander supposes that this means,  All have felt this effect of grief, when
according to a traditional interpreta- the head is bowed; when the frame
tion of the Jews, that he desired that  is bent; when one under the pres3
the prayer which he offered might  sure throws himself on a couch or
redound to his own advantage: " My  on the ground. The word rendered
prayer shall not be lost, it shall return  heavily -  -p>, kodair - is derived
in  blessings to the heart which   from a word -   p, kadar - which
prompted it."   There can be no
prompted it."  There can be no  means to be turbid or foul, as a
reason to doubt that this is true in trent: Job vi. 16; and then, to
fact; andthat prayer offered for others  mourn, or to go about in filthy gr
does bring back blessings to those  ments or sackloth as mourners: Job
who offer it. But to suppose that  v. 11; Jer. xiv. 2; Ps. xxxviii. 6;
this was the motive in the case is to  xlii. 9; and then, to be of a dirty, dusky
suppose that the psalmist was wholly  colour, as the skin is that is scorched
selfish, and would take away the very by the sun: Job xx. 28. It is renpoint of his observation about his  dered black in Jer. iv. 28; viii. 21; 1
prayer-that it was dictated by the  Kings xviii. 45; Jer. xiv. 2; blackish,
sincerest love for them and true sym-Job vi. 16 da, Joe i. 10; Micah
pathy for their sufferings. The most  ii. 6; Ezek. xxxi. 7, 8   darkened,
simple interpretation, therefore, is  oel iii. 1; m n      mourning,
that which supposes that the prayer  Job v. 1; xxx. 28 Ps. xxxviii. 6
was offered under such a burden of  xl. 9    xli. 2; Ezek. xxxi. 15 and
grief on account of their sufferings,  heavily only in this placei.The idea
that his head sank on his bosom; or, hee  is tht o   appearing in the
I here is that of one appearing in the
in other words, that the prayer which  usual aspect and abiiments ofmournwas offered was such as is presented  ing. He had a sad countenance; he
when the heart is most burdened and  ad put on the garments that were
most sad.                          indicative of grief; and thus he




304                          PSALM   XXXV.
15 But in mine 1 adversity they   thered    themselves     together
rejoiced, and gathered themselves   against me, and I knew it not;
together; yea, the abjects " ga-    they did tear me, and ceased not.
1 halting.                        Job xxx. 1, 8, etc.
walked about. ~ As one that mourn-  conscious of quite a different feeling
eth for his mother. The psalmist here  from  that which we have when a
evidently designs to illustrate the  mother is removed by death.
depth of his own sorrow by a refer-   15. But in mine adversity they reence to the deepest kind of grief joiced. Marg., as in Hebrew, halting.
which we ever experience. The sor-  That is, when reverses and troubles
row for a mother is peculiar, and there  came upon me; when, in my journey
is no grief which a man feels more  of life, I seemed to stumble. ~[ And
deeply or keenly than this. We have  gathered themselves together. Not to
but one mother to lose, and thou-   help me, but to oppose me, and to
sands of most tender recollections  deride me.'I Yea, the abjects gacome into the memory when she dies.  thered themselves together against me.
While she lived we had always one   The word rendered abjects —ns.,
friend to whom we could tell every-naichim    has been very variously
thing,-to whom we could communi-    rendered.   The  LXX. render it
cate all our joys, and of whose sym-  CarTLyt, scourges; so the Vulgate,
pathy we were certain in all our sor- flagella. Our translators evidently
rows, however trivial in their own  regarded it as meaning the low, the
nature they might be. Whoever might  vile, the outcasts of society; but this
be indifferent to us, whoever might  idea is not necessarily implied in the
turn away from us in our troubles,  Hebrew word. The word used here
whoever might feel that our affairs  isderivedfrom a verb rT-, nachahwere not worth regarding, we were      ich means to smite, tostrike, to
which means to smite, to strike, to
sure that she would not be the one;  beat- and it would be correctly renwe were always certain that she would  dered in this place, those smiting, or
feel an interest in whatever concerned eatig the smiters. But probably
us. Even those things which we felt the allusion is to the tongue-to those
could be scarcely worth a father's   who, as it  ere, smite or beat with
attention we could freely communi-  the tongue; that is, who rail or revile:
cate to her, for we were sure there  those who are slanderous.  Compare
was nothing that pertained to us that  Jer. xviii. 18 Gesenius (Lex.). Others
was too insignificant for her to regard,  have supposed that it means lame;
and we went and freely told all to  that is, those who limp or halther.  And then, how much has a      meaning that all classes of persons
mother done for us! All the ideasgathered themselves together. But
that we have of tenderness, affection,  probably the true idea is that which
self-denial, patience, and gentleness,  is expressed above, that he was surare closely connected with the recol-rounded by slanderers and revilers.
lection of a mother, for we have, in  T And Iknew it not. Hebrew, " I
our early years, seen more of these  knew not;" that is, I knew nothing
things in her than in perhaps all   of what 
of what they accused me of; I was
other persons together.   Though,   wholly ignorant of the charges brought
therefore, wle weep when a father against me. See Notes on ver. 11.
dies, and though, in the formation of   hey did tear me. See   otes on
our character, we may have been more    ^ y d    t    m    S   Notey
our character, we may have been more  Job xvi. 9. The idea here is that they
indebted to him than to her, yet our  tore or rent with words; or, as we say in
grief for him when he dies is diffe-English, they "tore him in pieces;"
rent from that which we feel when a         they railed at, or reviled him
that is, they railed at, or reviled him,
mother dies. We, indeed, reverence  tearing hischaracter in pieces. ~ And
and honour and love him, but we are  ceased ot. It was not one act only;
ceased not. It was not one act only,;




PSALM XXXV.                            305
16 With hypocritical mockers        17 Lord, how long wilt thou
in feasts, they gnashed o upon me   look on? rescue my soul from
with their teeth.                   their destructions, my 1 darling
o Lam. ii. 16; Acts vii. 54.  from the P lions.
1 on1ly one.                             p Ps. xxii. 20.
it was continuous and unceasing.    and to punish those who treat me
They did it when alone; and they    thus?  God saw it all. He was able
gathered themselves together to do it;  to save him that was thus persecuted
they countenanced and encouraged    and opposed. And yet he did not inone another.                        terpose. He seemed to pay no atten16. With hypocritical mockers in  tion to it. He appeared to be indiffeasts. The word    rendered hypo-   ferent to it. The psalmist, therefore,
critical here-tM,~ hhanaiph - pro-  asks how long this was to continue.
perly means men profane, impious- He did not doubt that God would, at
abandoned. It refers to such persons  some time, interpose and save him;
as are commonly found in scenes of  but what was so mysterious to him
revelry. The wordsrendered "mockers  was the fact that he looked so calmly
at feasts," it is scarcely possible to  on,-that he saw it all, and that he
render literally. The word translated,  did not interpose when he could so
mockers," -, Laaig - means     easily do it. The same question we
may now ask, and may constantly
properly one who stammers, or who   ask, in regard to the wickedness in
speaks a foreign language; then, a  the world,-and no one can answer it.
jester, mocker, buffoon. The word    No one ca   tell why God, when 
renderedfeasts —   Jp, Maog-means   sees the state of things on earth, isso
a cake of bread;    and the whole   calm (comp. Notes on Isa. xviii. 4),
phrase would denote cake-jesters;   and apparently so indifferent; why
table-buffoons - those, perhaps, who  he does not hasten to deliver his peoact the part of jesters at the tables of pie, and to punish the wicked. "Even
the rich for the sake of good eating.  so, Father, for so it seemeth good in
Gesenius.-The meaning is, that he   thy sight," is all the answer that can be
was exposed to the ribaldry or jesting  given to this inquiry. Yet it should
of that low class of men; that those  have occurred to the psalmist, and it
with whom he had formerly been on   should be observed now, that the fact
friendly terms, and whom he had ad-  that God seems to be indifferent to
mitted to his own table, and for whom  the state of things, does not prove
lie had wept in their troubles, now  that he is indifferent. There is an
drew around themselves that low and  eternity to come, in which there will
vulgar class of parasites and buffoons  be ample time to adjust human affairs,
for the purpose of ridiculing or derid-  and to develop fully the Divine chaing him. IT They gnashed upon me    racter and counsels. ~T Rescue my
with their teeth. The act of gnashing  soul from their destructions. My life
with the teeth is expressive of anger  from the destruction which they are
or wrath. See Notes on Job xvi. 9;  aiming to accomplish. IT My darling.
comp. Matt. viii. 12; xiii. 42, 50;  Marg., my only one. See Notes on
xxii. 13; xxiv. 51; xxv. 30; Luke   Ps. xxii. 20. The reference here is to
xiii. 28. The meaning here is that  his own soul or life. It is the lanthey connected the expressions of   guage of tenderness addressed to him.
auger or wrath with those of deri-  self. He had but one soul or life, and
sion and scorn. The one is commonly  that was dear to him, as an only child
not far from the other.             is dear to its parent. ~. From the
17. Lord, how long wilt thou look  lions. Enemies, described as lions;
on? How long wilt thou witness this  having the fierceness and savage fury
without interposing to deliver me,  of lions. In Ps. xxii. 20 it is, "from




306                        PSALM   XXXV.
18 I will give thee thanks in the  the eye that9 hate me without a
great congregation: I will praise   cause.
thee among 1 much people.              20 For they speak not peace;
19 Let not them that are mine     but they devise r deceitful matenemies 2 wrongfully rejoice over   ters against them that are quiet
me; neither let them   wink with    in the land.
strong.  falsely.  q John xv. 25.  21 Yea,    they  opened    their
r Matt. xii. 24.
the power of the dog."  The idea is  tion the psalmist regarded himself as
the same in both places. Compare    entirely innocent in this respect.
Notes on Ps. xxii. 20.                20. For they speak not peace. They
18. I will give thee thanks, etc.  seek a quarrel. They are unwilling
That is, When I am delivered I will to be on good terms with others, or
publicly express my gratitude and,to live in peace with them. The idea
joy. Comp. Ps. xxii. 25; xviii. 49.  is that they were disposed or inclined
f, I will praise thee among much    to quarrel. Thus we speak now of
people.  Marg., strong.  So the He-  persons who are quarrelsome. ~ They
brew. The idea here is, strong in   devise deceitful matters.  Literally,
respect to numbers; that is, when a  "they think of words of deceit."
large body of people should be as-  That is, they set their hearts on missembled together.                   representation, and they study such
19. Let not them that are mine    misrepresentations as occasions for
enemies wrongfully rejoice over me.  strife with others. They falsely reMarg., falsely. Literally, " My ene-  present my character; they attribute
mies of falsehood;" that is, who are  conduct to me of which I am  not
falsely my foes; who have no just    guilty; they pervert my words; they
cause for being opposed to me. Comp.  state that to be -true which never ocMatt. v. 11. David was conscious    curred, and thus they attempt to
that he had done them no wrong, or  justify their own conduct. Almost
that he had given no occasion for   all the quarrels in the world, whether
their conduct towards him, and hence  pertaining to nations, to neighbourhis prayer is simply a request that  hoods, to families, or to individuals,
justice might be done. ~[ Neither    are based on some misrepresentation
let them wink with the eye. Comp.   of facts, designed or undesigned, and
Notes on Job xv. 12. See also Prov.  could have been avoided if men had
vi. 13; x. 10.  The word rendered   been willing to look at facts as they
wink means properly to tear or cut  are, or perfectly understood  each
asunder; and then, to cut with the  other.  ~ Against them    that are
teeth, to bite; and hence the phrase  quiet in the land. That are disposed
to bite the lips, as an expression of  to be quiet, or that are inclined to
malice, or mischief-making: Prov.   live in peace with those around them.
xvi. 30; and to bite or pinch the eyes,  The word rendered quiet means litethat is, to press the eyelids together  rally those who are timid; then, those
in the manner of biting the lips,-  who shrink back, and gather toalso a gesture of malice or mischief.  gether from  fear; then,, those in
So Gesenius, Lex. But perhaps the   general who are disposed to be peacemore probable meaning is that of    ful and quiet, or who are indisposed
winking literally; or giving a signifi-  to contention and strife. David imcant wink of the eyes as an expres-  plicitly asserts himself to be one of
sion of triumph over any one.   In  that class;-a man who preferred
this sense the term is often used now. peace to war, and who had no disT That hate me without a cause. To  position to keep up a strife with his
whom I have given no occasion for op-  neighbours.
position. In the case under considera-  21. Yea, they opened their mouth




PSALM   XXXV.                         30)7
mouth wide against me, and said,      24 Judge v me, O    LORD my
Aha, s aha! our eye hath seen it.   God, according to thy righteous22 This thouhast seen, O LORD;   ness; w and let them   not rejoice
keep not t silence: O Lord, be      over me.
not far from me.                      25 Let them   not say in their
23 Stir" up thyself, and awake   hearts, 1 Ah, so would we have it;
to my judgment, even unto my        let them  not say, We have swalcause, my God and my Lord.         lowed him up.
s Ps. xl. 15.  t Ps. 1. 21; Isa. Ixv. 6.  v 1 Pet. ii. 23.  u 2 Thess. i. 6.
y. Ps. Ixxx. 2.                   1 ah, ah, our soul!
wide against me. See Notes on Ps.     24. Judge me, 0 LORD my God.
xxii. 13. 1~ And said, Aha, aha!    Pronounce judgment, or judge beSee Ps. xl. 15; lxx. 3. The language  tween me and my enemies. Comp.
is that which we use when we detect  Notes on Ps. xxvi. 1. ~f According
another in doing wrong,-in doing   to thy righteousness. That is, rightly.
what he meant to conceal. ~ Our     Let there be a righteous judgment.
eye hath seen it. We are not de-    The character of God, or the rightpendent on the reports of others.   eousness of God, is the   highest
We have seen it with our own eyes.  standard of equity and justice, and
We have found you out. We cannot    the psalmist asks that he would manibe mistaken in regard to it. The re-  fest his real character as judge in inference is to some supposed detection  terposing in behalf of an injured and
of misconduct on the part of David,  oppressed man, and doing justice to
and the joy and triumph of such a   him. When we are right in our own
supposed detection.                 cause we may ask ajust God to inter22. This thou hast seen, 0 LORD.  pose and determine between us and
Thou hast seen what they have done,  our enemies according to his own
as they profess to have seen what I  nature. As between ourselves and
have done (ver. 21). Thine eye has  our fellow-men we may bring our
been upon all their movements, as   cause with this plea before a righteous
they say that theirs has been upon  God; as between ourselves and God,
mine.  Comp. Notes on ver. 17.      we can make no appeal to his justice,
4~ Keep not silence. That is, Speak;  but our only hope is in his mercy.
rebuke them; punish them.    God    ~ And let them not rejoice over me.
seemed to look on with unconcern.   Let them not carry out their purAs we express it, he said nothing. He  poses; let them not be successful, so
appeared to pay no attention to what  that they can appeal to the result as
was done, but suffered them to do as  if they were right, and thus obtain a
they pleased without interposing to  triumph over me. Comp. ver. 19.
rebuke or check them. Comp. Notes     25. Let them not say in their hearts.
on.Psalm xxviii. 1. ~ 0 Lord, be   Let them not congratulate themselves
not far from me.   Comp. Notes on   on the result; let them not feel that
Ps, x. 1.                          they have triumphed; let them not,
23. Stir up thyself. Arouse thy-  under thy government, come off vicself as if from sleep. See Ps. xliv. torious in doing wrong. ~ Ah, so
23. ~ And awake to my judgment.    would we have it. Marg., as in Heb.,
To execute judgment for me, or to  Ah, our soul. That is, It is just as
render me justice. A similar peti-  we thought it was; just as we desired
tion (almost in the same words) oc-  it should be; that is exactly our mind
curs in Ps. vii. 6. See Notes on that  in the case. God has permitted us to
passage. ~ Even unto my cause. In  triumph, and he has showed that we
my behalf; or, in the cause which so  are right in the matter.  He has
nearly pertains to me.             decided the thing in our favour, and




308                        PSALM   XXXVI.
26 Let them   be ashamed and      be glad, that favour my 1 rightbrought to confusion     together   eous cause; yea, let them Y say
that rejoice at mine hurt: let      continually, Let the LORD       be
them be clothed z with shame and    magnified, which hath pleasure
dishonour that magnify them-        in the prosperity of his servant.
selves against me.                     28 And z my tongue shall speak
27 Let them shout for joy, and    of thy righteousness and of thy
x Ps. cxxxii. 18.  1 righteousnzess.  praise all the day long.
y Ps. lxx. 4.    z Ps. xxxiv. 1.
it is just as itshouldbe. ~T Letthem  thy righteousness.  That" is, I will
not say, We have swallowed him up.  praise thee as a righteous God. ~ And
See Notes on Ps. xxi. 9. The mean-  of thy praise. Of that which is a
ing is, We have entirely destroyed  ground or reason for praise. I will
him,-as Korah, Dathan, and Abiram   speak continually of that in God and
were destroyed by being swallowed up  in his doings which make it proper
in the earth, Num.xvi. 31-35. Comp.  that he should be praised. ~ All the
Lam. ii. 16.                        day long. Continually; constantly.
26. Let them be ashamed, etc. See  Every new proof of the kindness of
Notes on ver. 4.  ~ That magnify    God to him would lead to new acts of
themselves against me. Who seek to  praise; and his life, as ours should be,
exalt themselves over me; to make   would be a continual expression of
themselves great by humbling and    thanksgiving.
destroying me. They hope to rise on
my ruin.                                      PSALM XXXVI.
27. Let them shout for joy. That
is, Let me be delivered; let my friends  The title to this psalm is, "To the
see that God is on my side, and that  chie f Musicianthe  Psalm of Dmeaning
servant of the LORD."  On the meaning
they have occasion to rejoice in his  of the phrase "To the chief Musician."
merciful interposition in my behalf.  see Notes on the title to Ps. iv. The
~ That favour my righteous cause.   words "A Psalm"' are supplied by the
Marg., as in Heb., my righteousness.  translators. Theoriginalissimply "of,"
The reference is to those who con-  or "by David," as in Ps. xi., xiv., xxv.,
sidered his cause a just one, and who  xxvi. and others, without indicatin
were his friends. ~T Yea, let them  whether it is a psalm or a prayer.  In
say continually. Let this be a con-  many instances the c/haracter of the
psalm is indicated by the title, as in Ps.
stant subject of grateful reflection,-  iii., iv., v., vi. and others, " A Psalm
a perpetual source of joy to them,-  of David;" in Ps. vii., " Shiggaion of
that God has interposed in my behalf,  David;" Ps. xvi., "Mtichtam of David;"
and has shown that my cause was a   Ps. xvii., "A Prayer of David," etc.
just one.  [ Let the LORD be magni-  etc. The meaning of the title here is
fled. Be regarded as great, exalted,  simply that this was composed by David,
glorious. Let the esect be to elevate  without indicating anything in regard to
glorious. Let the effect be to elevate       c      aracter of the psalm.
the contents or chiaracter of the psalm.
their conceptions of the character of  teThe addition in the title, "The servant
God by the fact that he has thus in-  of the Lord," occurs also in the title to
terposed in a righteous cause, and has  Ps. xviii. See Notes on that title. This
shown that he is the friend of the  seems to have been added here, as in Ps.
wronged and the oppressed. ~ Which  xviii., for some reason which rendered
hath pleasure in the prosperity of his it proper to remark that the psalm was
servant. Who delights to make his   composed by one who was a "servant"
friends prosperous and happy. Let   or a friend of Jehovah, and who was
setting forth something that was pecuthem see that this is the character ofliarly connected with that service, or
God, and let them thus be led to    was suggested by it; —as expressing
rejoice in him evermore.            either the feelings of one who served
28. And my tongue shall speak of  God; or as showing the result of serving




PSALM    XXXVI.                         309
PSALM     XXXVI.              saith within my heart, that there
To the chief Musician. d Psalnm of David  is no fear of God  before his
the servant of the Lord.
THE transgression of the wicked      eyes.
God. In Ps. xviii. the latter seems to  viction that God would interpose in his
have been the prominent idea; in the  behalf, vers. 10-12.  He is so confident
psalm before us the former seems to be  of this-so certain that it would occurthe main thought; and the psalm is   that he speaks of it as if it were already
properly an expression of the feelings of  done.
one who is truly engaged in the service
of God. As such, its instructions are  1. The transgression of the wicked.
valuable at all times, and in all ages.  There is considerable difficulty in
The occasion on which the psalm was  respect to the grammatical construccomposed is not known. There is no-  tion of the Hebrew in this verse,
thing in the title to indicate this, or ineneral sense is plain.
the psalm itself, and conjecture is vain.  Th e ain idea undoubtedly is, that the
Amyraldus supposed that it had refer-  The main idea undoubn of the conduct o the
ence to the time of Saul, and especially r explanation of the conduct of the
to the time when he seemed to be     wicked, or the fair inference to be
friendly to David, but when he secretly  derived from that conduct was, that
harboured malice in his heart, and   they had no fear of God before them;
sought to destroy him, and to the fact  that they did in no proper way regard
that David saw his real designs through  or fear God. The psalmist introduces
all the professions of his friendship andoking at the condct or
confidence. See Rosenmiiller's Introd.g a t                     c     
to the Psalms. It is certainly possible  the acts of the wicked, and he says
that this may have been the occasion on  that their conduct can be explained,
which the psalm was composed; but    in his judgment, or "in his heart,"
there are no circumstances in the psalm  in no other way than.on this supposiwhich make this absolutely certain, and  tion. The word "transgression" here
there were many occasions in the life of  refers to some open and public act.
David when the description in one part of   te particular act    as the
the.1-4) woud he bn   What the particular act was the
the psalm (vers. 1-4) wuld have beer,  psalmist does not state, though proapplicable to the character and designs of   does not state, though pro
his enemies, as the description in the re-  ably it had reference to something
mainder of the psalm would have been  which had been done to himself. What
applicable to his own.               is here said, however, with particular
The psalm consists of three parts:-  reference to his enemies, may be reI. A description of the character of  garded as a general truth in regard to
the wicked, referring doubtless to some  the wicked, to wit, that their conduct
persons who were, or who had been,   is such that the fair interpretation of
plotting the ruin of the author of the
psalm;-a general description of human
psalm;-a general description of human  what they do is, that there is no "fear
depravity, drawn from the character of  of God before their eyes," or that
those whom the psalmist had particularly  they have no regard for his will.
in his eye, vers. 1-4.               ~ Saith. This word —13, neum-is
It. A description of the mercy of  a participle from a verb,' =3 naam,
God, and an expression of strong con-                          -T 
fidence in that mercy;-particularly, ameaning to mutter; to murmur; to
description of the character of a merci-  speak in a low voice; and is employed
ful God as a refuge in times when de-  especially with reference to the Divine
pravity prevails, and in times of dark-  voicein which the oracles of God were
ness; an expression of strong confidence  revealed to the prophets.  Comp.
that light will ultimately come forth  1 Kings xix. 12. It is found most
from him, and that they will find secu-commonly in connexion with the word
rity who put their trust under the shadow   or Jehovah, expressed by the
oLord or Jehovah, expressed by the
of his wings, vers. 5-9.                             t           a if the
III. A prayer of the psalmist that he  phrae  Saith the Lord," as if the
might experience the mercy of God in  oracle were the voice of Jehovah.
this case, and an expression of firm con-  Gen. xxii. 16; Num. xiv. 28; Isa. i.




310                         PSALM   XXXVI.
2 For he flattereth himself in    his own eyes, 1 until his iniquity
1 to find his iniquity to hate.  be found to be hateful.
24; iii. 15, et scepe. It is correctly  Ps. v. 9; Prov. xxviii. 23; ii. 16;
rendered here saith; or, the saying of  vii. 5. Here the meaning is, that he
the transgression of the wicked is,  commends himself to himself; he
etc. That is, this is what their con-  overestimates himself; he ascribes to
duct says; or, this is the fair inter-  himself qualities which he does not
pretation of their conduct. ~T Within  possess,-either (a) by supposing that
my heart. Heb., in the midst of my  what he does must be right and
heart. Evidently this means in my   proper, or (b) by overestimating his
judgment; in my apprehension; or,   strength of virtue, and his power to
as we should say, "So it seems or   resist temptation. He does this until
appears to me."  My heart, or my    God suffers him so to act out his own
judgment, puts this construction on  nature, and to show what he is, that
their conduct, and can put no other  his course of life is seen by himself
on it. ~ That there is no fear of   and by others to be odious. ~ In his
God. No reverence for God; no re-   own eyes. As if his eyes were looking
gard for his will. The sinner acts  upon himself, or his own conduct.
without any restraint derived from   We act so as to be seen by others;
the law or the will of God. I[ Before  thus he is represented as acting as if
his eyes. He does not see or appre-  he himself were looking on, and sought
hend God; he acts as if there were no  to commend himself to himself. ~
God. This is the fair interpretation  Until his iniquity be found to be hateto be put upon the conduct of the   ful. Margin, as in Hebrew, to find
wicked everywhere - that they have  his iniquity to hate. Professor Alexno regard for God or his law.       ander renders this, "As to (God's)
2. For he fiattereth himself in his  finding his iniquity (and) hating (it);"
own eyes. He puts such an exalted   that is (as he supposes the meaning
estimate on himself; he so overrates  to be), that he flatters himself that
himself and his own ability in judging  God will not find out his iniquity
of what is right and proper, that he  and hate it, or punish it. De Wette
is allowed to pursue a course which  renders it, " that he does not find and
ultimately makes his conduct odious  hate his guilt;" that is, he so flatters
to all men: the result is so apparent,  himself in what he does, that he does
and so abominable, that no one can  not see the guilt of what he is doing,
doubt what he himself is. The foun-  and hate it. He is blind to the real
dation or the basis of all this is an  nature of what he is doing. But it
overweening confidence in himself-in  seems to me that the true construchis own importance; in his own judg-  tion is that which is given by our
ment; in his own ability to direct his  translators. The real difficulty rests
course regardless of God. The result is  on the interpretation of the preposisuch a development of character, that  tion in the word Arty, limtzo —
it cannot but be regarded as hateful  "until he find."  If the interpreta.
or odious. There is, indeed, consider-  tion proposed by De Wette were the
able obscurity in the original. A literal  true one, the preposition should have
translation would be, "For he has   been 7z instead of, —( Sltt instead
made smooth to him in his eyes to find             prepositio  ere used
his iniquitytohate." Theancientinter-  )ofte h   he sense of ee 
pretations throw no light on the pas-(  often has the sense of even unto,
sage. The word renderedflattereth-  until. Comp. Ezek. xxxix. 19; Isa.
pnT, hhalak-means to be smooth     vii. 15; and this idea seems best to
then, to be smooth in the sense ofcomport wit     the connexion    The
idea, according to this, is that he
being bland or flattering: Hosea x 2;  dea  aording to this, is that he
overestimates himself; he prides him



PSALM    XXXVI.                         311
3 The words of his mouth are way that is not good: he abhoriniquity and deceit: he hath left reth c not evil,
off to be wise, and to a do good.     5 Thy mercy, O     LORD, is in
4 He deviseth 1 mischief upon     the heavens, and thy faithfulness
his b bed; he setteth himself in a  reacheth unto the clouds.
a Jer. iv. 22.  b Prov. iv. 16.  1 Or, vanity.  c Ps. xcvii. 10.
self on his own strength and good.  they sleep not, except they have done
ness, he confides in his own wisdom  mischief; and their sleep is taken
and power, he pursues his course of  away, unless they cause some to fall."
conduct trusting in himself, until he  ~ He setteth himself.  That is, he
is suffered to act out what is really in  takes his stand or his position; he
his heart,-and his conduct becomes  assumes this attitude. See Ps. ii. 2,
hateful and abominable,-until he can  "The kings of the earth set themno longer conceal what he really is.  selves," where the same word occurs.
God suffers him to act out what he  The meaning is that what is done by
had endeavoured to cover over by his  him is the result of a calm and delibeown flattery. Men who pride them-   rate purpose. It is not the effect of
selves on their own cunning and     passion or temporary excitement, but
strength,-men who attempt to con-   it is a deliberate act in which the
ceal their plans from the world,-are  mind is made up to do the thing.
often thus suffered to develop their  The conduct here referred to is thus
character so that the mask is taken  distinguished from rash and hasty
off, and the world is allowed to see  acts, showing that this is the settled
how vile they are at heart.         character of the man. ~I In a wjay
3. The worvds of his mouth are    that is not good. In a bad or wicked
iniquity and deceit. Are false and  way; in a way in which no good can
wicked. See Notes on Ps. xii. 2. be found; in conduct which allows of
His words do not fairly represent or  no redeeming or mitigating circumexpress what is in his heart. ~ He  stances, and for which there can be no
hath left off to be wise. To actwisely;  apology. ~ He abhorreth not evil.
to do right. ~ And to do good. To   He has no aversion to evil. He is
act benevolently and kindly. This   not in any manner deterred from
would seem to imply that there had  doing anything because it is wrong.
been a change in his conduct, or that  The fact that it is sinful is not allowed
lie was not what he once professed to  to be a consideration affecting his
be, and appeared to be. This lan-   mind in determining what he shall do.
guage would be applicable to the    In other words, the moral quality of an
change in the conduct of Saul towards  action does not influence him at all in
David after he became envious and   making up his mind as to how he shall
jealous of him (1 Sam. xviii.); and it  act. If it is right, it is by accident,
is possible, as Amyraldus supposed,  and not because he prefers the right;
that this may have had particular re-  if it is wrong, that fact does not in
ference to him. But such instances  any way hinder him from carrying
of a change of feeling and conduct his purpose into execution. This is,
are not very uncommon in the world, of course, the very essence of deand it may doubtless have happened  pravity.
that David experienced this more      5. Thy mercy, 0 LoRD, is in the
than once in his life.              heavens. This commences the second.4. He deviseth mischief upon his  part of the psalm,-the description
bed. Margin, as in Hebrew, vanity. of the character of God in contrast
That is, when he lies down; when he  with the character of the wicked man.
is wakeful at night;,he plots some  The meaning here is, evidently, that
scheme of iniquity-sdioie vain, wicked  the mercy of God is very exalted; to
enterprise. So in Prov. iv. 16, " For  the very heavens, as high as the




312                        PSALM     XXXVI.
6 Thy righteousness is like the   LORD, thou preservest man and
1 great mountains; thy judg-        beast.
ments are a great d deep:       O        mountains of God.  d Rom. xi. 33.
highest object of which man can con-  best; that judgment as it is expressed
ceive.  Thus we speak of virtue as  in thy law, and in thy dealings with
exalted, or virtue of the highest kind.  mankind. The judgment of God in
The idea is not that the mercy of God  any matter may be expressed either
is manifested in heaven, for, mercy  by a declaration or by his acts. The
being favour shown to the guilty, there  latter is the idea now most commonly
is no occasion for it in heaven; nor is  attached to the word, and it has come
the idea that mercy, as shown to man,  to be used almost exclusively to denote
has its origin in heaven, which is  afflictive dispensations of his Proviindeed true in itself; but it is, as  dence, or expressions of his displeasure
above explained, that it is of the most  against sin. The word is not used in
exalted nature; that it is as high as  that exclusive sense in the Scriptures.
man can conceive. ~ And thy faith   It refers to any Divine adjudication as
fulness. Thy truthfulness; thy fidelity  to what is right, whether expressed by
to thy promises and to thy friends.  declaration or by act, and would in~ Reacheth unto the clouds.   The   elude his adjudications in favour of
clouds are among the highest objects.  that which is right as well as those
They rise above the loftiest trees, and  against that which is wrong. I Are
ascend above the mountains, and seem  a great deep. The word rendered deep
to lie or roll along the sky. The idea  here means properly wave, billow,
heretherefore, as in the first part ofthe  surge; then, a mass of waters, a flood,
verse, is, that it is elevated or exalted.  a deep; and the phrase great deep
6. Thy righteousness. Thy justice;  would properly refer to the ocean, its
that is, the justice of God considered  depth being one of the most remarkas residing in his own nature; his  able things in regard to it. The idea
justice in his laws; his justice in his  here is, that as we cannot fathom the
providential dealings; his justice in  ocean or penetrate to its bottom, so it
his plan of delivering man from sin;  is with the judgments of God. They
his justice to the universe in adminis-  are beyond our comprehension, and
tering the rewards and penalties of  after all our efforts to understand
the law. ~ Is like the great moun-  them, we are constrained, as in meatains. Marg., as in Heb., the moun-  suring the depths of the ocean, to
tains of God. The name God is thus,  confess that we cannot reach to the
in the Scriptures, often given to that  bottom  of them.  This is true in
which is great or exalted, as God is  regard to his law, in regard to the
the greatest Being that the mind can  principles of his government as he
form any conception of. So in Ps.   has declared them, and in regard to
lxxx. 10: "The boughs thereof were  his actual dealings with mankind. It
like the goodly cedars,"-in the Heb., could not be otherwise than that in
cedars of God. Connecting his name  the administration of an infinite God
with mountains or cedars, we have the  there must be much that man, in his
idea of strength or greatness, as being  present state, could not comprehend.
peculiarly the work of the Almighty.  Comp. Job xi. 7-9; Isa. Iv. 8, 9. ~
The idea here is, that as the moun-  O LORD, thou preservest man and
tains are the most stable of all the  beast. Literally, thou wilt save; that
objects with which we are acquainted,  is, thou savest them from destrucso it is with the justice of God. It is as  tion.  The idea is, that he keeps
fixed as the everlasting hills. ~ Thy  them  alive; or that life, where it
judgments.   The acts and records   is continued, is always continued by
which are expressive of thy judg-   his agency. The psalmist evidently
ment in regard to what is right and  sees in the fact here stated an illus



PSALM    XXXVI.                         313
7 How 1 excellent is thy loving-    8 They e shall be 2 abundantly
kindness, -O God! therefore the      satisfied with the fatness of thy
children of men put their trust     house; and thou shalt make them
under the shadow of thy wings.      drink of the river Y of thy plea-' precious, 1 Pet. ii. 7.  sures.
e Ps. Ixv. 4.                    2 watered.  f Rev. xxii. 17.
tration of what he lad just said about  the "judgment" of God, still it is'the greatness of God in his providen-  his " mercy" or his "loving-kindness"
tial agency and his general govern-  that is the beginning and the ending
ment. He was struck with his great-  of his thoughts; to this the soul turns
ness, and with the incomprehensible  with ever new delight and wonder
nature of his power and agency, in  when reflecting on the character and
the fact that he kept alive continually  the doings of God. Here our hope
so many myriads of creatures upon   begins; and to this attribute of the
the earth-so many hundred millions  Almighty, when we have learned all
of human beings-so many thousand    else that we can learn about God, the
millions of wild beasts, reptiles, fishes,  soul turns with ever new  delight.
birds, and insects-all dependent on  ~ Therefore. In view of that mercy;
him; that he provided for their wants,  or because God is a merciful God. It
and that he protected them in the   is not in his justice that we can take
dangers to which they were exposed.  refuge, for we are sinners, but the
And who can comprehend the ex-      foundation of all our hope is his
tent of his law, and the wonderful-  mercy. A holy creature could fly to
ness of his Providence, in thus watch-  a holy Creator for refuge and defence;
ing over and providing for the multi-  he who has given himself to Him, and
tudes of animated beings that swarm  who has been pardoned, can appeal to
in the waters, in the air, and on the  his " faithfulness;" but the refuge of
earth?                              a sinner, as such, is only his mercy;
7. Howt excellent. Margin, as in  and it is only to that mercy that he
Hebrew, precious. The word here     can flee. ST The children of men.
used is one that would be applicable  Literally, " the sons of man;" that is,
to precious stones (1 Kings x. 2, 10,  the human race, considered as de11); or to the more costly kind of  scended from their great ancestor, or
stones employed in building, as marble  as one family. The meaning is not
(2 Clron. iii. 6); and then, anything  that all the children of men actually
that is costly or valuable. The mean-  do thus put their trust in the mercy
ing is, that the loving-kindness of God  of God-for that is not true; but (a)
is to be estimated only by the value  all may do it as the children of men,
set on the most rare and costly     or as men; and (b) all who do " put
objects.  T Is thy loving-kindness.  their trust under the shadow of his
Thy mercy.   The same word is used  wings" confide in his mercy alone, as
here which occurs in ver. 5, and which  the ground of their hope.  ~ Under
is there rendered mercy. It is not a  the shadow of thy zwings. As little,
new attribute of God which is here  helpless birds seek protection, under
celebrated or brought into view, but  the wings of the mother-bird. See
the same characteristic which is re-  Notes on Matt. xxiii. 37; comp. Deut.
ferred to in ver. 5. The repetition of  xxxii. 11, 12.
the word indicates the state of mind  8. They shall be abundantly satisof the writer of the psalm, and shows fied. Margin, watered. That is, all
that he delights to dwell on this; he  who thus put their trust in the
naturally turns to this; his medita-  mercy of God. The Hebrew wordtions begin and end with this. While  T'i, ravah-means to drink to the
he is deeply impressed by the "faith-  full; to be satisfied, or sated with
fulness," the "righteousness," and  drink; or to be satisfied or filled with
VOL. I.                                        p




314                        PSALM XXXVI.
9 For g with thee is the foun-   tain of life: in h thy light shall
g Jer. ii. 13; John iv. 10, 14. h 2 Cor.iv. 6.  we see light.
water, as the earth or fields after an  inexhaustible. ~ Of thy pleasures.
abundant rain: Isa. xxxiv. 7; Ps.  Furnishing happiness or pleasure such
lxv. 10. The state referred to by the  as thine is. The pious man has happiword is that of one who was thirsty, ness of the same kind or nature as
but who has drunk to the full; who  that of God. It is happiness in holifeels that his desire is satisfied: (a)  ness or purity; happiness in doing
he has found that which is adapted to  good; happiness in the happiness of
his wants, or which meets his wants,  others. It is in this sense that the
as water does the wants of one who is friend of God partakes of his pleasure
athirst; (b) he has found this in  or happiness. Comp. 2 Peter i. 4.
abundance. There is no lack, and he  The following things, therefore, are
partakes of it in as large measure as  taught by this verse:-(1) that God
he chooses. So the weary and thirsty  is happy; (2) that religion makes man
traveller, when he finds in the desert  happy; (3) that his happiness is of
a "new and untasted spring," finds  the same kind or nature as that of
that which he needs, and drinks    God; (4) that this happiness is satis.
freely; and so the sinner-the dying fying in its nature, or that it meets
man-the man who feels that there is the real wants of the soul; (5) that
nothing in the world that can satisfy  it is abundant, and leaves no want of
him, (1) finds in the provisions of the  the soul unsupplied; and (6) that this
gospel that which exactly meets the  happiness is to be found in an eminent
wants of his nature, and (2) he finds  degree in the " house of God," or is
it in abundance. T With thefatness. closely connected with the public
The word here used means properly  worship of God. It is there that God
fatness or fat: Judges ix. 9. Then  has made provision for the wants of
it meansfatfood, or sumptuous food,  his people; and advancement in reliJob xxxvi. 16; Isa. lv. 2; Jer. xxxi. gion, and in the comforts of religion,
14. It is connected here with the  will always be closely connected with
word drink, or drink in, because this the fidelity with which we attend on
kind of food was sucked in at the  public worship.
mouth, and the mode of partaking     9. For with thee is the fountain of
of it resembled the act of drinking.  life. The fountain or source from
Gesenius.-The allusion is the same  which all life flows. All living beings
as that which so often occurs in the  derive their origin from thee, as
Scriptures, where the provisions of streams flow from fountains; all that
salvation are represented as afeast, or  is properly called life proceeds from
where the illustration is drawn from  thee; everything which makes life
the act of eating or drinking. ~ Of real life,-which makes it desirable
thy house. Furnished by thy house, or happy,-has its origin in thee.
or in the place of public worship. The psalmist evidently meant here to
God is represented as the Head or  include more than mere l/fe considered
Father of a family, and as providing  as animated existence. He recalls
for the wants of his children. Comp.  what he had referred to in the prePs.xxiii.6; xxvii.4. ~, Andthoushalt vious verses-the various blessings
make them drink. In allusion to the  which proceeded from tihe mercy and
provisions of salvation considered as  loving-kindness of God, and which
adapted to satisfy the wants of the  were attendant on his worship; and
thirsty soul. ~ Of the river. The  he here says that all this-ali that
abundance. Not a running fountain;  makes man happy-all that can pronot a gentle bubbling rivulet; not a  perly be regarded as life-proceeds
stream that would soon dry up; but  from  God. Life literally, in man
a "river,"-large; full; overflowing;  and in all animated beings; life spi



PSALM XXXVI.                           315
10 0  1 continue tly loving-     come against me, and let not the
kindness unto them    that know    hand of the wicked remove me.
thee; and thy righteousness to       12 There are the workers of
the upright in heart.              iniquity fallen: they   are cast
11 Let not the foot of pride     down, and shall not be able to
1 draw out at length.     rise.
ritually; life here, and life hereafter,  and interrupted, but always enduring,
-all is to be traced to God. IT In  or constant. It is the utterance of a
thy light shall we see light. As thou  prayer that his favour might always
art the Source of light, and all light  be manifested to his friends. ~ Thy
proceeds from thee, so we shall be  loving.kindness. Thy mercy, vers. 5,
enabled to see light, or to see what is  7. ~  Unto them  that know thee.
true, only as we see it in thee. By  That are thy friends. The word know
looking to thee; by meditating on  is often used to denote true religion:
thy character; by a right understand-  John xvii. 3; Phil. iii. 10; Eph. iii.
ing of thyself; by being encompassed  19; 2 Tim. i. 12. ~ And thy rightwith the light which encompasses   eousness. Thy favour; thy protecthee, we shall see light on all those  tion.  That is, show to them  the
great questions which perplex us, and  righteousness, or the glory of thy
which it is so desirable that we should  character. Deal with them according
understand. It is not by looking at  to those just principles which belong
ourselves; it is not by any human  to thy character. Comp. Notes on 1
teaching; it is not by searching for  John i. 9. ~ To the upright in heart.
information away from thee, that we  Those who are pure and holy in their
can hope to have the questions which  intentions or their purposes. Comp.
perplex us solved; it is only by coming  Ps. vii. 10. All true uprightness has
to thyself, and looking directly to thee. its seat in the heart, and the psalmist
There is no other source of real light  prays that God would show his conand truth but God; and in the con-  tinued favour to those whom he sees
templation of himself, and of the light  to be true in heart to himself.
which encompasses him, and in that   11. Let not the foot of pride come
alone, can we hope to comprehend the  against me. The foot of the proud
great subjects on which we pant so  man. The word rendered "come
much to be informed. All away from  against me" more properly means,
God is dark; all near him is light.  "come not upon me;" and the meanIf, therefore, we d3ire light on the  ing is, Let me not be trampled down
subjects which pertain to our salva-  as they who are vanquished in battle
tion, it must be sought by a direct  are trodden down by their conquerors.
and near approach to him; and the  Comp. Notes on Ps. xviii. 40. ~ And
mor* we can lose ourselves in the  let not the hand of the wicked remove
splendours of his throne, the more we  me. Let no efforts of the wicked do
shall understand of truth. Compare  this. The hand is the instrument
1 John i. 5; Rev. xxi. 23; xxii. 5;  by which we accomplish anything,
1 Pet. ii. 9.                      and the reference here is to the
10. 0 continue. 1\.lag., as in Heb., efforts which the wicked might make
draw out at length. The Hebrew     to destroy him. The prayer is, that
word means to draw; hence, to draw  he might be firm and unmoved amid
out, in the sense of continuing or pro-  all the attempts which might be made
longing. Comp. Ps. lxxxv. 5; cix. 12; to take his life.
Jer. xxxi. 3.  The desire of the     12. There are the workers of iniquity
psalmist here is, that God would make fallen. The meaning of this seems to
the manifestation of his loving-kind- be, that the psalmist saw his prayer
ness continuous or perpetual to his  answered already. He speaks as if
people; that it might not be fitful  that which he desired and had prayed




316                         PSALM    XXXVII.
for was already done, and as if he    merely that it is a composition of David,
himself saw it. He was so certain     or that David was its author.
that it would be done, he had such an   This is one of the alphabetical psalms:
assurance that his prayer would be   see intod. to Ps. xxv. In this psalm
assurance that is p er would b the peculiarity of the composition is,
answered, that he seemed, by faith, to                               i
answered, that he seemed, by faith, toe that the successive letters of the alphasee the events already occurring before  bet occur at the beginning of every
his own eyes, and felt that he might  other verse, the first, the third, the fifth,
speak of what he prayed for as if it  etc. The exceptions are at vers. 7, 20,
were already granted. Such is the     29, 34. In ver. 29 the letter S-tzaddi
nature of faith; and such strong eon-  -occurs instead of, ain;-and in vers.
fidence in God, and in his faithfulness  7, 20, and 34, the letter introduces only
to his promises, may all have who     a single verse. It is not possible now to
pray in faith. It is remarkable, as   account for these irregularities in the
has been observed already in reference  structure of the psalm.  J. J. Bellerto the Psalms, how   often a psalm    mann (in dem Versuch fiber die Metrik
begins in depression and ends in tri- der Hebraer, p. 117, seq.) endeavoured
umph; how often the author is de-    from conjecture to restore the regular
p  wsad as the asurveys, at th series of verses by changing a portion of
sponding and sad as he surveys, at the  t''       Y        P 
spnin g filr and  d  ry            them; but there is no authority for this
beginning of the psalm, the troubles  from the manuscripts, and the probawhich surround him, and how in the   bility is, that the author of the psalm
progress of the psalm the clouds dis-  did not observe entire accuracy in this
perse; the mind becomes calm; and     respect, but that he made use of the
the soul becomes triumphant. ~ They   successive Hebrew  letters only as a
are cast dozen, and shall not be able  general guide in controlling the mode of
to rise. They are utterly overthrown.  thecomposition   Ithis psalm the sucTheir discomfiture is complete. They  cession o  tes oes no    a v y  fay
shall never be able to rally again. So  subjects.
faith looks on all enemies of truth and  The occasion on which the psalm was
righteousnessas hereafter to be utterly  composed is not mentioned in the title,
overthrown, and it regards this as so  nor is there anything in the psalm itself
certain that it may speak already in  to fix it to any particular period of the
the exulting language of victory. So  life of David. Like Ps. lxxiii., it seems
certainly will all the spiritual foes ofto have been suggested by a contemplation of the character and designs of the
those who trust in God be vanquished,  wicked, and especially of the fact that
-so certainly will the righteous tri-  they are permitted to live, and that they
umph,-that, on the wings of faith,    enjoy, under the Divine administration,
they may look beyond all conflicts   so much prosperity. The psalm is deand struggles, and see the victory   signed to meet and remove the perwon, and break forth into songs of   plexity arising from that fact, not (it
exulting praise. Faith often converts  would seem) as a personal matter in the
the promises into reality, and in the  case of the psalmist, or because the author
brigtantiipationsandthe certain t of the psalm was himself sufferinglny
bright anticipations and the certain  wrong from the wicked, but as a perplexhopes of heaven sings and rejoices as  ity often arising from the general fact.
if it were already in our possession,-  This fact has perplexed and embarrassed
anticipating only by a few short days,  reflecting men in all ages, and it has
weeks, or years, what will certainly be  been an object of earnest solicitude
ours.                                to find a solution of it, or a method of
reconciling it with the administration of
PSALM *XXXVII.              a pure and righteous God. The purpose
This psalm is entitled simpl        of this psalm seems to have been to furThis psalm  is entitled simply     nish in some degree a solution of the
David," or "by David " —T'l..    In   difficulty, or to calm down the mind in
the original title there is no intimation,  its contemplation. The psalm begins,
as in Ps. iii., iv., vii., xvi., xvii.,  therefore, with the general counsel,
whether it is a psalm or some other   "Fret not thyself because of evil doers,
species of composition, but the idea is  neither be thou envious against the




PSALM    XXXVII.                           317
PSALM     XXXVII.               envious k against the workers of
A Psalm of David.           iniquity.
F RET' not thyself because of                 i 1 Sam.. 6; Prov. xxiv. 19.
evil-doers, neither   be thou            kPs. lxxiii. 3.
workers of iniquity," ver. 1. This may  the righteous (vers. 16-24), he refers to
be regarded either as counsel addressed  his own observation, during a long life,
to some one,-either a real or an imagi-  respecting the comparative effects of a
nary person,-whose mind was thus agi-  wicked and a righteous course. This is
tated, or who was disposed to fret and  shown in two respects:murmur on account of this,-and, on that  (a) The protection and care of Provisupposition, the drift of the psalm is to  dence over the righteous, vers. 25, 26.
calm down such a mind; or it may be    He says that he had been young, and
regarded as the address or counsel of  that he was then an aged man, but that
God directed to the psalmist himself in  in his long life he had never seen the
his state of perplexity and embarrass-  righteous forsaken, nor his children begment on the subject. From some things  ging bread.
in the psalm (vers. 25, 35, 36) it seems  (b) The providence of God as against
most probable that the former is the true  the wicked, vers. 35, 36. He says that
supposition.                           he had seen the wicked man in great
The points in the psalm    are the   power, and flourishing like a tree, but he
followin:-                            soon passed away, and could no more be
I. The main subject of the psalm,-   found upon the earth.
the exhortation not to "fret" or be      The general argument in the psalm,
troubled on account of evil-doers and  therefore, is that righteousness, the fear
the workers of iniquity; not to allow  of God, religion, has a tendency to prothe mind to be anxious in regard to the  mote ultimate happiness, and to secure
fact that there are such persons, or in  length of days and real honour upon
regard to their plans, or to their pros-  the earth; that the prosperity of the
perity in the world,-for they are soon  wicked is temporary, and that however
to be cut down and pass away, vers. 1, 2.  prosperous and happy they may seem to
II. The state of mind which should   be, they will be ultimately cut off and
be cherished in such cases,-calmn con-  made miserable.
fidence in God in the faithful performs-  It remains only to add that this psalm
ance of duty, vers. 3-8.  We are to    was composed when David was an old
trust in the Lord, and do, good, ver. 3;  man (ver. 25); and apart, therefore,
to find our happiness in God, ver. 4; to  from the fact that it is the work of an
commit our way to him in all our per-  inspired writer, it has special value as
plexities and troubles, vers. 5, 6; to rest  expressing the result of the observasecure in him, waiting patiently for his  tions of a long life on a point which perinterposition, ver. 7; and to cease from  plexes the good in every age.
all wrathful or revengeful feelings in
reference to the wicked, ver. 8.         1. Fret not tyself. The Hebrew
III. The reasons for this state of mind,  word here means properly to burn, to
vers. 9-40.                            be kindled, to be inflamed, and is often
these reasons, without being kept    applied to anger, as if under its influentirely distinct, are two in number,-eaed: Gen. xxxi.
(1.) The future doom of the wicked,  ence we     om     hn 
vers. 9-15. The general idea here is,  36; xxxiv. 7; 1 Sam. xv. 11; 2 Sam.
that they will be cut off, and soon pass    43  Hence       meansto    fret
away; that they will not secure ulti-  oneself, to be angry, or indignant.
mate success and prosperity, but that  Comp. Prov. xxiv. 19. We should
their wicked conduct will recoil on them-  perhaps express the same idea by the
selves, and overwhelm them in destruc-  word worrrying or chafing. The state
tion..of mind is that where we are worried,
(2.) The ultimate prosperity of the 
righteous, vers. 16-40. This is illus- or eivious, because others are prostrated from various points of view, and  perous and successful, and we are not.
C)     m^^      ^^^^perous and successful, and we are not.
with special reference to the experience  Tle idea is, therefore, closely allied
of the psalmist.  After some general   with that in the other part of the
statements in regard to the happy lot of  verse, "neither be thou  envious."




318                       PSALM   XXXVII.
2 For they shall soon be cut       3 Trust in the LORD, and do
down like the grass, and wither    good: so shalt thou dwell in the
as the green herb.                 land, and 1 verily thou shalt be
1 in truth or stableness.  fed.
I~ Because of evil-doers.  Wicked  things wilt is in proportion to the
men: —(a) at the fact that there are  rapidity of their growth, so the proswicked men, or that God suffers them  perity of a sinner is suddenly blasted,
to live; (b) at their numbers; (c) at  and he passes away. Comp. Ps. xc.
theirsuccessand prosperity. a~ Neither  5, 6.
be thou envious. Envy is pain, morti-  3. Trust in the LORD. Confide in
fication, discontent, at the superior  him; rest on him. Instead of allowexcellence or prosperity of others, ing the mind to be disturbed and sad,
accompanied often with some degree  because there are wicked men upon
of malignant feeling, and with a dis-  the earth; because they are prosposition to detract from their merit.  perous and apparently happy; because
It is the result of a comparison of they may injure you in your person
ourselves with others who are more  or reputation (ver. 6), calmly conhighly gifted or favoured, or who are  fide in God. Leave all this in his
more successful than we are ourselves. hands. Feel that he rules, and that
The feeling referred to here is that  what he permits is wisely permitted;
which springs up in the mind when  and that whatever may occur, it
we see persons of corrupt or wicked  will all be overruled for his own glory
character prospered, while we, en-  and the good of the universe. ~T And
deavouring to do right, are left to  dogood. Be engaged always in some
poverty, to disappointment, and to  work of benevolence. (a) If there are
tears.                             wicked men in the. world, if wicked2. -For they shall soon be cut down  ness abounds around us, there is the
like the grass. As the grass in the  more reason for our endeavouring to
field is cut down by the mower; that  do good.  If others are doing evil,
is, however prosperous they may seem  we should do good; if they are wicked,
to be now, they are like the grass in  we cannot do a better work than to
the meadow which is so green and   do good to them, for the best way of
luxuriant, but which is soon to fall  meeting the wickedness of the world
under the scythe of the mower. Their is to do it good.  (b) The best way
prosperity is only temporary, for they  to keep the mind from murmuring,
will soon pass away. The idea in the  chafing, and fretting, is to be always
word rendered soon —,inr, mehairah  engaged in doing good; to have the
-is that of haste or speed: Ps. cxlvii.  mind always occupied in something
15; Num. xvi. 46; Deut. xi. 17. The  valuable and useful. Each one should
thought is not that it will be done  have so much of his own to do that he
immediately, but that when it occurs  will have no time to murmur and
it will be a quick and rapid operation,  complain, to allow the mind to prey
-as the grass falls rapidly before the  on itself, or to corrode for want of
mower. ~ And wither as the green   employment. ~ So shalt thou dwell
herb. When it is cut down.  That   in the land.  This would be more
is, not as the dry and stinted shrub  correctly translated as a command:
that grows in the desert of sand, but  "Dwell in the land."  That is, abide
like the herb that grows in a garden,  safely or securely in the land,-referor in a marsh, or by the river, that is ring, perhaps, to "the land" as the
full of juices, and that needs abundant  land of promise-the country given
water to sustain it-like the flag or  to the people of God. The idea is,
rush (comp. Job viii. 11)-and that  that they should abide there calmly
withers almost instantly when it is  and securely; that they should not
cut down. The rapidity with which  worry themselves because there were




PSALM XXXVII.                           319
4 Delight I thyself also in the LORD; trust also in him, and he
LORD; and he shall give thee        shall bring it to pass:
the desires of thine heart.            6 And -' he shall bring forth
5 1 Commit thy way unto the             1 roll thy way upon, Ps. xxii. 8.
I Isa. lviii. 14.              m Mic. vii. 8, 9.
wicked men upon the earth, and be-  of thy heart. What you really desire
cause they were successful, but that  will be granted to you. That is, (a)
they should be thankful for their in-  the fact that you seek your happiness
heritance, and partake gratefully of  in him will regulate your desires, so
the bounties which they receive from  that you will be disposed to ask only
the hand of God.   Comp. Notes on   those things which it will be proper
Matt. v. 5. ~ And verily thou shalt  for him to grant; and (b) the fact
befed. Marg., in truth or stableness.  that you do find your happiness in
The literal meaning would be, "Feed  him will be a reason why he will
on truth."  The word renderedfed is  grant your desires. The fact that a
here in the imperative mood. It pro-  child loves his father, and finds his
perly means to feed, as a flock; and  happiness in doing his will, will do
then, to feed upon anything in the  much to regulate his own wishes or
sense of delighting in, or takilng plea-  desires, and will at the same time be
sure in anything, as if we found our  a reason why the father will be dissupport or sustenance in it; and    posed to comply with his requests.
here it means, doubtless, Feed on     5. Commit thy way unto the LORD.
truth; that is, seek after truth; find  Marg., as in Heb., Roll thy way upon
delight in it; let it be the food of  the Lord. Comp. Notes on Ps. xxii.
your souls. The word here rendered  8, where the marg., as the Heb., is,
verily means, as in the margin, truth:  He rolled hinself on the Lord. See
and the meaning is, that they should  also 1 Pet. v. 7. The idea is that of
seek after truth, and find their sup-  rolling a heavy burden from ourselves
port and comfort in that. There are,  on another, or laying it upon him, so
then, in this verse, four things pre-  that he may bear it.  The burden
scribed as duty, in order to keep the  which we have not got strength to
mind calm in view of the fact that  bear we may lay on God. The term
wickedness abounds in the world: (1)  way means properly the act of treadto confide in God; (2) to be actively  ing or going; thenl, a way or path;
employed in doing good; (3) to abide  then, a course of life, or the manner
calmly and gratefully in the land   in which one lives; and the reference
which God has given us; (4) to seek  here is to the whole course of life, or
after truth, or a true view of the  all that can affect life; all our plans
character and government of God as  or conduct; all the issues or results
the great Ruler. If men would do    of those plans. It is equivalent here
these things, there would be little  to lot or destiny. Everything, in remurmuring and fretting in the world.  gard to the manner in which we live,
4. Delight thyself also in the LORD.  and all its results, are to be comThe word rendered delight means pro.  mitted to the Lord. ~ Trust also in
perly to live delicately and effemi-  him.  See ver. 3. ~ And he shall
nately; then, to be tender or delicate;  bring it to pass. Heb., He shall do
then, to live a life of ease or pleasure;  it.  That is, He will bring it to a
then, to find delight or pleasure in  proper issue; He will secure a happy
anything. The meaning here is, that  result.  He will take care of your
we should seek our happiness in God  interests, and will not permit you to
-in his being, his perfections, his  suffer, or to be ultimately wronged.
friendship, his love.  T And he shall  The thing particularly referred to
give thee the desires of thisne heart.  here, as appears from the next verse,
Literally, the askings, or the requests  is reputation or character.




320                       PSALM XXXVII.
thy righteousness as the light,, patiently for him: fret not thyand thy judgment as the noon-      self because of him who prosperday.                               eth in his way, because of the
7 L Rest in the LORD, and wait   man who bringeth wicked devices
1 be silent to.               to pass.
n Prov. xx. 22; Lam. iii. 25, 26.
6. And he shall bring forth thy  The idea is, that he will make your
righteousness as the light. That is, if  character perfectly clear and bright.
you are slandered; if your character  No cloud will remain on it.
is assailed, and seems for the time to  7. Rest in the LORD. Marg., Be
be under a cloud; if reproach comes  silent to the Lord. The Hebrew word
upon you from the devices of wicked  means to be dumb, silent, still: Job
men in such a way that you cannot  xxix. 21; Lev. x. 3; Lam. iii. 28.
meet it,-then, if you will commit  Hence to be silent to aly one; that
the case to God, he will protect your  is, to listen to him in silence; and the
character, and will cause the clouds  idea in the phrase here, " be silent to
to disperse, and all to be as clear in  Jehovah," is that of waiting in silent
reference to your character and the  patience or confidence for his intermotives of your conduct as the sun  position; or, in other words, of leaving
without a cloud. There are numerous  the whole matter with him without
cases in which a man cannot meet   being anxious as to the result. ~ And
the assaults made on his reputation,  wait patiently for him.  For his
in which he cannot trace to its source  bringing the matter to a proper issue.
a slanderous accusation, in which he  He may seem to delay long; it may
cannot immediately explain the cir-  appear strange that he does not intercumstances which may have served to  pose; you may wonder that he should
give the slanderous report an appear-  suffer an innocent man to be thus
ance of probability, but in which he  accused and calumniated; but you
may be perfectly conscious of inno-  are not to be anxious and troubled.
cence; and, in such cases, the only  God does not always interpose in behalf
resource is to commit thewhole matter  of the innocent at once; and there
to God. And there is nothing that  may be valuable ends to accomplish in
may be more safely left with him;  reference to yourself,-in the discinothing that God will more certainly  pline of your own spirit; in bringing
protect than the injured reputation  out in your case the graces of gentleof a good man. Under his adminis-  ness, patience, and forgiveness; and
tration things will ultimately work  in leading you to examine yourself
themselves right, and a man will have  and to understand your own character,
all the reputation which he deserves  -which may make it proper that he
to have. But he who spends his life  should not interpose immediately. It
in the mere work of defending him-  may be added that, however imporself, will soon have a reputation that is tant time seems to us, it is of no connot much worth defending. The true  sequence to God; nullum tempus occurway for a man is to do his duty-to  rit (as the lawyers say), to him; and
do right always-and then commit    more important results may be secured
the whole to God. ~ And thy judg.  by delay than would be gained by an
ment. Thy just sentence. That is, immediate interposition in correcting
God will cause justice to be done to  the evil and redressing the wrong.
your character. ~ As the noon-day.  All that the promise implies is that
The original word here is in the dual justice will be done, but whether
form, and means properly double-   sooner or later must be left to him;
light; that is, the strongest, brightest  and that our character will be finally
light.  It means noon, because the  safe in his hands. ~T Fret not thyself.
light is then most clear and bright.  See Notes on ver. 1.'~ Because of




PSALM XXXVII.                          321
8 Cease from   anger, and for-   off: but those that wait upon the
sake wrath; fret not thyself in    LORD, they shall inherit the
any wise to do evil.               earth.
9 For evil-doers shall be cut      10 For yet a little while, and
him who prospereth in his way. Be-  they deserve.  The reference here
cause a wicked man has a prosperous  probably is to judgment in this life,
life, or is not at once dealt with as he  or to the fact that God will, as a
deserves. ~ Because of the man who  general law, show his disapprobation
bringeth wicked devices to pass. Be-  of the course of the wicked by judgcause the man is allowed to accomplish  ments inflicted on them in this world.
his purposes of wickedness, or is not  See Ps. Iv. 23, " Bloody and deceitful
arrested at once in his schemes of men shall not live out half their days."
guilt.                             Pror. x. 27, " The years of the wicked
8. Cease from anger. That is, in  shall be shortened."  Comp. Job xv.
reference to the fact that there are  32. The idea here is that wicked men
wicked men, and that they are per-  will be cut down before they reach
mitted to carry out their plans. Do  the ordinary term of human life, or
not allow your mind to be excited  before they would be cut off if they
with envious, fretful, wrathful, or  were not wicked. Comp. vers. 35,36.
murmuring feelings against God be-  This is not indeed universally true,
cause he bears patiently with them,  but there are instances enough of this
and because they are allowed a tem-  kind to establish it as a general rule.
porary prosperity and triumph. Be  Intemperance, voluptuousness, the incalm, whatever may be the wicked-  dulgence of violent passions, and the
ness of the world. The supreme direc-  crimes proceeding therefrom, shorten
tion belongs to God, and he will dis-  the lives of multitudes who, but for
pose of it in the best way. ~f And  these, might have lived long on the
forsake wrath. That is, as above, in  earth. As it is a general rule that
regard to the existence of evil, and to  virtue, piety, the fear of God, temthe conduct of wicked men. ~T Fret  perance, honesty, and the calmness of
not thyself in any wise. See ver. 1. spirit which results from these, tend
Let the mind be entirely calm and  to lengthen out life, so it is certain
composed. ~T To do evil. So as to  that the opposites of these tend to
lead you to do evil. Do not allow  abridge it. Neither virtue nor piety
your mind to become so excited that  indeed make it absolutely certain that
you will indulge in harsh or malignant  a man will live to be old; but vice
remarks; or so as to lead you to do  and crime make it morally certain
wrong to any man, however wicked   that he will not. At all events, it is
he may be. See always that you are  true that the wicked are to live but a
right, whatever others may be, and do  little while upon the earth; that they
not allow their conduct to be the  soon will, like other men, be cut down
means of leading you into sin in any  and removed; and therefore we should
form. Look to your own character   not fret and murmur in regard to
and conduct first.                 those who are so soon to pass away.
9. For evil-doers shall be cut of. Comp. Ps. lxxiii. ~ But those that
See ver. 2. This will be the termi-  wait upon the LORD. The pious; they
nation of their course. They shall who fear God and serve him. ~ They
not ultimately prosper. God will shall inherit the earth. Comp. Notes
order all things in equity, and though  on ver. 3. See also vers. 11, 22, 25.
such men now seem to be prosperous,  10. For yet a little while, and the
and to be the objects of the Divine  wicked shall not be. The time will
favour, yet all this is temporary.  soon come when they shall pass away.
The day of retribution will certainly  The language "shall not be" cannot
come, and they will be dealt with as  mean that they will cease to exist altoP2




322                      PSALM    XXXVII.
the  wicked   shall not be; yea,     12 The wicked iplottethagainst
thou shalt diligently consider his  the just, and gnasheth upon him
place, and it shall not be.        with his teeth.
11 But ~ the meek shall inherit    13 The LORD shall laugh at
the earth, and shall delight them-  him; for he seeth that his day is
selves in the abundance of peace.  coming.
o Matt. v. 5.1 Or, practiseth.
gether, for the connexion does not  source of their happiness, or as in
demand this interpretation. All that  accordance with the desires of their
is intended is that they would be no  hearts; (b) shall find actual delight
longer on the earth; they would no  or happiness in this. Though not
longer live to give occasion for anxious  rich and prospered in this world as
thoughts and troubled feelings in the  the wicked often are, yet they will
hearts of good men. ~ Yea, thou    have their own sources of enjoyment,
shalt diligently consider his place.  and will find happiness in that which
The place where he lived; the house  they prefer. ~ In the abundance of
in which he dwelt; the office which  peace. In abundant peace. In the
he filled; the grounds which he cul-  tranquillity and quietness in which
tivated. ~ And it shall not be. Or  they spend their lives, in contrast
rather, perhaps, as in the former  with the jealousies, the contentions,
member of the verse, he is not. That  and the strifes which exist among the
is, you will not see him there. His  wicked even when prosperous. They
seat at the table is vacant; he is seen  will have peace with God (Ps. xxix.
no more riding over his grounds; he  11; lxxxv. 8; cxix. 165; Rom. v. 1);
is no more in the social circle where  they will have peace in their own
he found his pleasure, or in the place  consciences; they will have peace in
of business or of revelry:-you are  the calmness of a quiet and contented
impressed with the feeling that he is  spirit; they will have peace with
gone. You look where he was, but he  those around them, as they have no
is not there; you visit every place  passions to gratify, and no object to
where you have been accustomed to  secure, which will excite the envy, or
see him, but he is gone. Alas! where  stir up the wrath, of others.
has he gone? Comp. Job xiv. 10.     12. The wicked plotteth against the
11. But the meek shall inherit the just. Marg., practiseth. The Hebrew
earth. See Notes on ver. 3. On the  word means to plot; to lie in wait;
meaning of the word here rendered  to plan; to purpose; to devise. See
meek, see Notes on Ps. ix. 12, where it  Ps. xxxi. 13. The meaning is, that
is rendered humble. The word pro-  wicked men lay their plans against
perly denotes those who are afflicted,  the righteous, but that they will not
distressed, needy; then, those who  be able to carry them out, or accomare of humble rank in life; then, the  plish them, for they will be cut off,
mild, the gentle, the meek. The term  and the Lord will protect his friends.
here is a general one to denote those  ~ And gnasheth upon him with his
who are the friends of God, considered  teeth. An expression of rage or anger.
as meek, mild, gentle, humble, in  See Notes on Ps. xxxv. 16.
contradistinction from the wicked who  13. The LORD shall laugh at him.
are proud and haughty; perhaps also,  See Notes on Ps. ii. 4. That is, he
in this connexion, in contrast with  will regard all his attempts as vainthe wicked as prosperous in life. It  as not worthy of serious thought or
was probably this passage that the  care. The language is that which we
Saviour quoted in Miatt.. 5, ~T And  use when there is no fear or appre.
shall delight themselves.  (a) Shall  hensiou felt. It is not that God is
prefer what is here referred to as the  unfeeling, or that he is disposed to




PSALM    XXXVII.                         323
14 The wicked have drawn out        15 Their sword     shall enter
the sword, and have bent their      into their own heart, and their
bow, to cast down the poor and      bows shall be broken,
needy, and to slay 1 such as be        16 A p little that a righteous
of upright conversation.            man hath is better than the riches
1 the upright of way.  p Prov. xv. 16.  of many wicked.
deride man, but that he regards all this little is to them of more real
such efforts as vain, and as not de-  value, accompanied, as it is, with
manding notice on the ground of any-  higher blessings, than the more abunthing to be apprehended from them.  dant wealth which th6 wicked often
I~ For he seeth that his day is coming.  possess.  It is better to have but
The day of his destruction or over-  little of this world's goods with righthrow. He sees that the wicked man  teousness, than it is to have the
cannot be ultimately successful, but  riches of many wicked men-or the
that destruction is coming upon him.  wealth which is often found in the
There is nothing ultimately to be   possession of wicked men-with their
apprehended from his designs, for his  ungodliness. It is not always true,
overthrow is certain.               indeed, that the righteous are poor;
14. The wicked have drawn out the  but if they are poor, their lot is more
sword. That is, they have prepared  to be desired than that of the wicked
themselves with a full purpose to   man, though he is rich. Comp. Luke
destroy the righteous. ~ And have   xvi. 19-31. ~ Is better than the
bent their bow.   Literally, "have  riches of many wiicked. Of many
trodden the bow," in allusion to the  wicked men.'he small property of
method by which the bow was bent:   one truly good man, with his character
to wit, by placing the foot on it, and  and hopes, is of more value than would
drawing the string back. ~ To cast  be the aggregate wealth of many rich
down the poor and needy. To cause   wicked men with their character and
them to fall.  ~ And to slay such as  prospects.'The word rendered riches
be of upright conversation. Marg., as  here —o h,, hamon-means properly
in Heb., the upright of way. That is,  noise, sound, as of rain or of a multithose who are upright in their manner  tude of men; then, a multitude, a
of life, or in their conduct.       crowd of people; and then, a multi.
15. Their sword shall enter into  tude of possessions; that is, riches or
their own heart. Their purposes will  wealth. The allusion here is not, as
recoil on themselves; or they will  Professor Alexander supposes, to the
themselves suffer what they had de-  tumult or bustle which often attends
vised for others. See the same senti-  the acquisition of property, or to the
ment expressed in Ps. vii. 15, 16; ix.  disorder and disquiet which attends
15; comp. Esther vii. 10.  ~ And    its possession, but simply to the
their bows shall be broken. They will  amount considered as large, or as
be defeated in their plans. God will  accumulated or brought together. It
cut them off, and not suffer them to  is true that its acquisition is often
execute their designs.              attended with bustle and noise.; it is
16. A little that a righteous man  true that its possessor has not often
hath. Literally, Good is a little to  the peace and calmness of mind which
the righteous, more than, etc. Our  the man has who has a mere competranslation, however, has expressed  tence; but the simple thought here is
the sense with sufficient accuracy.  that, in reference to the amount, or
There are two things implied here:  the actual possession, it is better, on
(a) that it happens not unfrequently  the whole, to have what the poor,
that the righteous have little of the  pious man has, than to have what
wealth of this world; and (b) that  many wicked men have, if it were all




324                      PSALM XXXVIL
17 For the    arms q of the        19 They shall not be ashamed
wicked shall be broken: but the    in the evil time; and in the days
LORD upholdeth the righteous.      of famine they shall be satisfied.
18 The LORD knoweth the days       20 But the wicked shall perish,
of the upright; and their inheri-  and the enemies of the LORD
tance r shall be for ever.            q Ezek. xxx. 21, etc. r 1 Pet. i. 3, 4.
gathered together. It does more to  expected time; but this cannot happen
make a manhappy on earth; it furnishes  in respect to Him whose eyes are on
a better prospect for the life to come.  the righteous. Nothing can prevent
17. For the arms of the wicked shall their reaching the time which he has
be broken. See Notes on Ps. x. 15. fixed as the termination of their lives.
The arm is the instrument by which  ~ And their inle:.Jtance shall be for
we accomplish a purpose; and the   ever. Shall be permanent, enduring.
meaning here is, that that will be  Perhaps all that was implied in this
broken on which the wicked rely, or, language, as it was used by the
in other words, that their plans will psalmist, was that they would confail, and that they will be disappointed,  tinue, or would not be cut off as the
-as a man is rendered helpless whose  wicked are; that is, that righteousarms are broken. Compare Notes on  ness would contribute to length of
Job xxxviii. 15.  ~f But the LORD  days upon the earth (comp. ver. 9),
upholdeth the righteous. The Lord  yet the language suggests a higher
will sustain and  strengthen him.  idea, and is applicable to the righteous
While the plans of the wicked will in respect to the promise that they
be defeated, while they themselves  will be put in everlasting possession of
will be overthrown, and fail to accom-  that which they "inherit" from God;
plish their purposes of wickedness, the  that is, that they will be literally
Lord will uphold the righteous, and  blessed for ever. They will have a
enable them fully to carry out their  sure inheritance on earth, and it will
plans. Their great scheme or purpose  endure to all eternity in another world.
of life, the promotion of the glory of  19. They shall not be ashamed in
God, and the salvation of their own  the evil time. In times of calamity
souls, wyill be fully accomplished,-for  and trouble. The word ashamed here
in that purpose God will be their  refers to disappointment; as when
helper and friend.                 one goes to a fountain or stream for
18. The LORD knoweth the days of  water and finds it dried up. See
the upright. See Notes on Ps. i. 6. Notes on Job vi. 20, and Ps. xxv. 2, 3.
He knows how long they will live,  The idea here is, that when times of
and all that will happen to them. He  trouble and calamity come, in seasons
sees their whole course of life; he sees  of famine or want, they will find their
the end. It is implied here that his  expectations, arising from confidence
eyes are on all the allotted days of in God, fully met. Their wants will
their life; on all that has been or-  be supplied, and they will find him to
dained for them in the whole course  be their friend. ~ And in the days of
of their life; and that nothing can famine they shall be satisfied.  Their
shorten the days appointed to them. wants shall be supplied. God will
The wicked expect to live, hopeto live,  provide for them. See ver. 25. This
make their arrangements to live;   is in accordance with the general
but their eyes cannot rest on the  promises which are made in the Scripfuture, and they cannot see the end, —  tures, that God will provide for the
cannot tell precisely when they will  wants of those that trust in him. See
be cut off. Some unexpected cala-  Notes on ver. 3.
mity-something which they cannot     20. But the wicked shall perish.
foresee-may come upon them, and    The general sentiment here is the
cut short their days long before the  same as in Ps. i., that the righteous




PSALM XXXVII.                           325
shall be as the 1 fat of lambs:        21 The wicked borroweth, and
they shall consume; into smoke      payeth not again: but the righshall they consume away.            teous showeth mercy, and giveth.
1 preciousness.
shall be prospered and saved, and that  other instance rendered fat; and it
the wicked shall perish. See Notes   cannot be so rendered here, except as
on Ps. i. 4, 5. The word perish here  fat was considered valuable or prewould be applicable to any form of  cious. But this is a forced idea. The
destruction,-death here, or death   word En, kar, properly and comhereafter,-for it is equivalent to the  monly means a lamb; but it also may
idea that they shall be destroyed.  mean the pasture or meadow where
Whether the psalmist means here to  lambs feed.   Psa. lxv. 13: "The
refer to the fact that they will be cut  pastures-*-'3., karim-are clothed
off from the earth, or will be punished h flocks."  sa. xxx. 23,  In that
with flocks." Isa. xxx. 23, "In that
hereafter in the world of woe, cannot  day shall thy cattle feed in large
be determined from the word itself.  pastures"-where   the same word
It is most probable, as appears from  occurs. It seems to me, therefore
other parts of the psalm, that he refers  that the interpretation of Gesenius,
particularly to the fact that they will De Wette, and others, is the correct
be cut down in their sins; that their  interpretation, and that the idea is,
lives will be shortened by their crimes; at the wicked in their pride, beauty,
that they will by their conduct expose  and wealth, shall be like the meadow
themselves to the displeasure of God,  covered with grass and flowers, soon
and thus be cut off. The word used,  to be cut down by the scythe of the
however, would also express the idea  mower, or by the frosts of winter.
of destruction in the future world in  Tlis image often occurs: Matt. vi. 30;
any form, and may have a significance  Ps.. 5, 6; Isa. xl. 6-8; James i.
beyond anything that can befall men      1 Pet. i. 24.    hey shall co
in this life. Comp. 2 Thess. i 8    sume. 8The wordhere used means to be
Matt. xxv. 46. ~ And the enemies of  completed or finished; to be consumed
the LonD. All the enemies of God;   or spent, as by fire, or i any other
all who can properly be regarded asmanner; to pine away by weeping,
his foes. ~ Shall be as the fat of  Lam. ii. 11; to vanish as a cloud or
lambs. Marg., the preciousness of   smoke, Job vii. 9.  Intosmoke. The
lambs. Gesenius renders tlis, like the  meaning here is not that they will
beauty of the pastures.  Professor  vanish as the fat of lambs does in
Alexander, like the precious (part) of  sacrifice, but simply that they will
lambs; that is, the sacrificial parts, or  pass away as smoke entirely disthe parts that were consumed in sacri-appears. All that there was of them
fice. De Wette, as the splendour of  -their wealth, their splendour, their
the pasture. The Vulgate and the    power-shall utterly vanish away.
LXX. render it, " the enemies of the  This is spoken in contrast with what
Lord, as soon as they are honoured  would be the condition of the righand exalted, shall fail as if they were  teous.
smoke."  Rosenmiiller renders it as   21. The wicked borroweth, and
it is in our common version. It is not payeth not again. This is probably
easy to determine the meaning. The  intended here, not so much to deword rendered fat —', y/ackar-     scribe the character as the condition
means properly that which is precious,  of the wicked. The idea is, that he
costly, weighty, as precious gems;  will be in such a condition of want
then, anything dear, beloved, or valu-  that he will be under a necessity of
able; then, that which is honoured,  borrowing, but will not have the
splendid, beautiful, rare. It is in no  means of repaying what he has bor



326                       PSALM    XXXVII.
22 For such as be'blessed of him    23 The steps s of a good man
shall inherit the earth; and they   are   ordered by the LORD; and
that be cursed of him shall be cut  he delighteth in his way.
off.                                   s Prov. xvi. 9.  1 Or, established.
rowed, while the righteous will not   22. For such as be blessed of him.
only have enough for himself, but will  They who are his true friends. ~ Shall
have the means of showing mercy to  inherit the earth. Seever. 9. ~ And
others, and of giving to them what  they that be cursed of him. His
they need. The ability to lend to   enemies. ~ Shall be cut off: ver. 9.
others is referred to as a part of the  This verse suggests a thought of
promise of God to his people, and as  great importance, in advance of that
marking their condition as a pros-  which had been suggested before. It
perous one, in Deut. xv. 6: "And    is that, after all, the difference in the
thou shalt lend unto many nations,  ultimate condition of the two depends
and shalt not borrow."  Comp. ch.   on the question whether they have,
xxviii. 12, 44. It is true, however, as  or have not, the favour of the Lord.
a characteristic of a wicked man, that  It is not on the mere tact of their own
he will often be disposed to borrow and  skill, but it is on the hact that the one
not pay again; that he will be reck-  has secured the Divine favour, and
less about borrowing and careless   that the other has not.  It is not by
about paying; and that it is a charac-  mere human virtue, irrespective of
teristic of'a good or upright man that  God, that the result is determined;
he will not borrow when he can avoid  but it is that one is the friend of God,
it, and that he will be punctual and  and the other not. This consideration
conscientious in paying what he has  will be found in the end to enter
borrowed. 1~ But the righteous show-  essentially into all the distinctions in
eth mercy, and giveth. That is, in  the final condition of mankind.
this connexion, he is not under the   23. The steps of a good man are
necessity of borrowing of others for  ordered by the LORD. Marg., estabthe supply of his wants. He has not  lished. The word rendered ordered
only enouglh for himself, but he has  means to stand erect; to set up; to
the means of aiding others, and has  found; to adjust, fit, direct. The idea
the disposition to do it. It is his cha-  here is, that all which pertains to the
racter to show favours, and he has  journey of a good man through life
the means of gratifying this desire.  is directed, ordered, fitted, or arranged
T And giveth. Imparts to others.    by the Lord. That is, his course of
He has enough for himself, and has  life is under the Divine guidance and
also that which he can give to others.  control.  The word good has been
Of course all this is designed to be  supplied here by our translators, and
general. It does not mean that this  there is nothing corresponding to it
will universally be the case, but that  in the original. It is simply there,
the tendency of a life of piety is to  "the steps of man are ordered," etc.
make a man prosperous in his worldly  Yet there can be no doubt that a good
affairs; to give him what he needs  or pious man is particularly referred
for himself, and to furnish him with  to, for the connexion demands this inthe means, as he has the disposition, to  terpretation. The word steps here
do good to others. Other things being  means his course of life; the way in
equal, the honest, temperate, pure,  which he goes. ~ And he delighteth
pious man will be the most prosperous  in his waay. In his course of life; and,
in the world: for honesty, temper-  therefore, he blesses him. The general
ance, purity, and piety produce the  idea is that he is the object of the
industry, economy, and prudence on  Divine favour, and is under the care
which prosperity depends.           of God.




PSALM XXXVII.                           327
24 Though t he fall, he shall        25 I have been young, and now
not be utterly cast down: for the   am   old; yet " have I not seen
LORD   upholdeth    him  with his   the righteous forsaken, nor his
hand.                               seed begging bread.
t Mic. vii. 8.               u Isa. xxxiii. 16; Heb. xiii. 5, 6.
24. Though he fall. That is, though  which one has who is about to leave
he is sometimes disappointed; though  the world. And the result of all is a
he is not always successful; though he  conviction that religion is an advanmay be unfortunate,-yet this will tage to man; that God protects his
not be final ruin. The word here does  people; that he provides for them;
not refer to his falling into sin, but  that they are more uniformly and coninto misfortune, disappointment, re-  stantly blessed, even in their worldly
verses, calamities. The image is that  affairs, than other men, and that they
of a man who is walking along on a  do not often come to poverty and
journey, but who stumbles, or falls to  want."  There is a sad kind of feelthe earth-a representation of one who  ing which a man has when he is conis not always successful, but who finds  strained to say, "I have been young;"
disappointment spring up in his path.  for it suggests the memory of joys,
9f He shall not be utterly cast down.  and hopes, and friends, that are now
The word here used —I.t, tul -      gone for ever. But a man may have
means to throw down at full length,  some claim to respect for his opinions
to prostrate; then, to cast out, to  when he is constrained to say it; for
throw away.   Comp. Isa. xxii. 17;  he can bring to the coming generation
Jer. xvi. 13; xxii. 26; Jonah i. 5, 15.  such results of his own experience
Here it means that he would not be  and observation as may be of great
utterly and finally prostrated; he  value to those who are "young."  ~
would not fall so that he could not  And now am old. This demonstrates
rise again. The calamity would be   that this psalm was one of the later
temporary, and there would be ulti-productions of its author; and the
mate prosperity.  ~ For the Lord    psalm has an additional value from
upholdeth him with his hand. It is  this circumstance, as stating the reby no power of his own that he is   sults of a long observationof the course
recovered, but it is because, even  of affairs on the earth. Yet there is
when he falls, he is held up by an  much that is solemn when a man is
invisible hand. God will not suffer  constrained to say, " I am old." Life
him to sink to utter ruin.         is nearly ended. The joys, the hopes,
25. I have been young. The idea   the vigour of youth, are all gone.
in this whole passage is, " I myself  The mature strength of manhood is
have passed through a long life. I  now no more. The confines of life
have had an opportunity of obser-   are nearly reached. The next remove
vation, wide and extended. When I   is to another world, and that now
was a young man I looked upon the   must be near; and it is a solemn thing
world around me with the views and  to stand on the shores of eternity; to
feelings which belong to that period  look out on that boundless ocean, to
of existence; when in middle life, I  feel that earth, and all that is dear on
contemplated the state of things with  earth, is soon to be left for ever. ~
the more calm and sober reflections  Iet have I not seen the righteous forpertaining to that period, and to the  saken. Forsaken by God; so forsaken
opportunities of wider observation;  that lie has not a friend; so forsaken
and now, in old age, I contemplate  that he has nothing with which to
the condition of the world with all the  supply his wants. ~ Nor his seed
advantages which a still wider obser-  begging bread. Nor his children begvation and a longer experience give  gars. This was a remarkable testime, and with the impartial judgment  mony; and though it cannot be




328                        PSALM XXXVII.
26 He is 1 ever merciful, and       27 Depart from    evil, and do
lendeth; and his seed is blessed.   good; and dwell for evermore.
1 all the day.
affirmed that the psalmist meant to  is become old, could say that he had
say literally that he had never, in any  not once seen the righteous forsaken
instance, met with such a case-for  nor his seed begging bread; but the
the language may have been intended  writer of these lines, who has this
as a general statement,-yet it may  day-the day on which he pens them
have been true to the letter. In the  (Dec. 1,1859)-reached the sixty-first
course of a long life it may have oc-  year of his life, and who is constrained
curred that he had never met with   to say " I have been young," though
such a case,-and if so, it was a re-  he may feel a reluctance to add, "but
markable proof of the correctness of  now am old," can say, as the result
the general remarks which he was    of his own observation in the world,
making about the advantage of piety.  that, as a great law, the children of
It is not now universally true that  the pious are not vagrants and begthe "righteous" are not "forsaken,"  gars. As a great law, they are sober,
in tie sense that they do not want, or  industrious, and prosperous. The vain the sense that their children are  grants and the beggars of the world
not constrained to beg their bread,  are from other classes; and whatever
but the following things, are true: may be the bearing of religion on the
(a) that reli;ion tends to make men  destinies of men in the future world,
industrious, economical, and prudent, in this world the effect is to make
and hence tends to promote pros-    them virtuous, industrious, prudent,
perity, and to secure temporal cor-  and successful in their worldly affairs,
forts; (b) that religion of itself im-  so that their children are not left to
poverishes no one, or makes no one  beggary and want, but to respectathe poorer; (c) that religion saves  bility and to competence.
from  many of the expenses in life    26. He is ever merciful. Marg., as
which are produced by vicious indul- in Heb., all the day. That is, it is
gence; and (d) that, as a general rule,  his character; he is constantly in the
it saves men and their children from  habit of showing kindness. He does
the necessity of public begging, and  not do it at intervals, or only occafrom the almshouse.  Who are the    sionally, but it is this that marks the
inmates of the poor-houses in the   character of the man. -He is known
land? Who are the beggars in our    by this. The word merciful here means
great cities? Here and there, it may  kind, compassionate, benignant,-and
be, is one who is the child of pious  particularly in this respect, that he
parents, reduced by sickness or mis-  is willing to lend to others when he
fortune, or a want of practical good  has the means. ~- And lendeth. The
sense,-for religion does not alter the  wicked man borrows, but does not
constitution of the mind, and does  pay again (ver. 21); the righteous
not impart the skill or talent on which  man lends to his neighbour. ~_ And
so much of the success in life de-  his seed is blessed. His children; his
pends; but the great mass of persons  posterity, as the result of this conin our almshouses, and of beggars in  duct on his part. The effect of what
the streets, are themselves intempe-  he does passes over from him to them,
rate, or are the wives and children of  conveying rich blessings to them.
tile intemperate. They consist of those  27. Departfrom evil, and do good.
whom religion, as it would have made  This is the sum of all that is said in
them virtuous and industrious, would  the psalm; the great lesson inculcated
have saved from rags and beggary.   and enforced by all these references
It may not now be literally true that  to the effects of good and evil conany one who has been young, and who  duct. All these results-all that men




PSALM   XXXVII.                         329
28 For v the LORD loveth judg-      30 The y mouth of the rightment, and    forsaketh   not   his  eous speaketh wisdom, and his
saints; they are preserved w for    tongue talketh of judgment.
ever: but x the seed of the wicked    31 The law of his God is in his
shall be cut off.                   z heart: none of his 1 steps shall
29 The righteous shall inherit    slide.
the land, and dwell therein for       32 The wicked watcheth       the
ever.                                  x Isa. xiv. 20.  y Matt. xii. 35.
v Isa. xxx. 18.  w 1 Pet. i. 5.     z Deut. vi. 6; Isa. Ii. 7. 1 Or, goings.
experience themselves, and all the  and that God will treat them as his
effects of their conduct on their pos-  children.  ~ And dwell therein for
terity, enforce the great practical  ever. Vers. 3, 18, 27.
lesson that we should do good and     30. The mouth of the righteous
avoid evil. These results of conduct  speaketh wisdom. That is, It is a chaare among the means which God em-   racteristic of the righteous to speak
ploys to induce men to do right, and  wise things; not to utter folly. His
to abstain from what is wrong.      conversation is serious, earnest, true;
And dswell for evermore. That is,   pure; and his words are faithful,
dwell in the land: meaning (in ac-  kind, and just. This, as a part of
cordance with the general drift of the  human conduct, is one of the reasons
psalm) that righteousness will be con-  why God will bless him with prosnected with length of days and with  perity and length of days.  ~ And
prosperity; that its effects will be  his tongue talketh ofjudgment That
permanent on a family, descending   is, of just or righteous things. See
from one generation to another. See  Matt. xii. 35.
Notes on ver. 3.                      31. The law of his God is in his
28. For the LORD loveth judgment.  heart. That is, he loves it; he thinks
That is, God loves that which is right;  of it; he makes it the inward rule of
he loves to do right.  The idea is,  his conduct: Deut. vi. 6; Ps. xl. 8.
that such a recompense as is here ad-  The word law here is a general term
verted to,-that on the one hand, in  for the truth of God,-for all that he
rewarding with prosperity a pure and  has revealed to guide men. As long
upright life-and that, on the other,  as that truth is in the heart; as long
in cutting off the wicked-is right  as it is the object of love; as long as
and proper in itself; and that as God  it is suffered to guide and control us,
loves to do right, these consequences  so long will our words and conduct be
respectively may be expected to follow  right.  ET None of his steps shall
in regard to the righteous and the  slide.  Marg., goings.  The idea is,
wicked. Comp. Ps. xi. 7.     r And  that his course will be firm   and
forsaketh not his saints. He mani.   steady. He will not fall into sin, and
fests his sense of that which is right,  his life will be prosperous and happy.
by not forsaking his saints. ~- They  This is in accordance with the general
are preserved for ever.  They are   sentiment in the psalm, that religion
ever under his paternal eye, and he  tends to promote prosperity, happiwill keep them. It will be literally  ness, and length of days on the earth.
true that they will be preserved for   32. The wicked watcheth the rightever, that they will never be suffered  eous, etc.  Observes closely; looks
to perish. ~I But the seed of the   out for him; has his eye on him,
wicked shall be cut off.  See Notes  seeking an opportunity to slay him.
on Ps. xxi. 10. Comp. ver. 22.      See Notes on Ps. x. 8, 9.  The sense
29. The righteous shall inherit the  is, that the wicked are the enemies of
land. See ver. 3. The word inherit the righteous, and seek to do them
suggests the idea that they are heirs,  wrong. It is a characteristic of the




330                        PSALM    XXXVII.
righteous, and seeketh to slay        34 Wait e on    the  LORD, and
him.                                keep his way, and he shall exalt
33 The LORD a will not leave      thee to inherit the land: when
him  in his hand, nor condemn       the wicked are cut off, thou shalt
b him when he is judged.            see it.
a 2 Pet. ii. 9.  b Rom. viii. 1, 34.           c ver. 7.
wicked that they seek to destroy the  which he is condemned or adjudged
righteous.  This was manifested in  to be guilty-meaning that God will
the case of the prophets; in the case  not so regard and treat him; or (b)
of the apostles; in the case of the  to the final judgment, when the cause
Saviour; and it has been so manifest  comes before God — meaning that
in the deaths of the martyrs, and all then he will regard and treat him as
the persecutions which the Church   righteous.  Both of these are true;
has suffered, as to justify the general  but it seems probable that the former
declaration that it is one of the cha-  is particularly referred to here. De
racteristics of a wicked world that it  Wette understands it in the latter
desires to do this.                 sense; Rosenmiiller in the former.
33. The LORD will not leave him   Rosenmiiller remarks that the idea'in his hand.  Comp. 2 Peter ii. 9. is, that the wicked, when he is not
That is, He will rescue him out of the  permitted to assail the righteous by
hand of the wicked; lie will not leave  violence, makes his appeal to the
him, so that the wicked shall ac-   courts, and seeks to secure his concomplish his purpose. The psalmist  demnation there, but that God will
here undoubtedly  means   to refer  not permit this. As he has saved him
mainly to what will occur in the pre-  from violence, so le will interpose and
sent life-to the fact that God will save him from an unrighteous coninterpose to deliver the righteous  demnation in the courts. This seems
from the evil designs of the wicked,  to me to be the true idea. Of course,
as he interposes to save his people  this is to be understood only in a
from famine and want. The meaning   general sense, or as marking the
is not that this will universally occur, general course of things under the
for that would not be true; but that  Divine administration. On this subthis is the general course of tilings; ject, comp. Dr. Taylor's Lectures on
this is the tendency and bearing of  Moral Government; vol. i., pp. 252
the  Divine interpositions and the  -262.    See also Butler's Analogy,
Divine arrangements. Those inter-   passim.
positions and arrangements are, on    34. Wait on the LORD. See Notes
the whole, favourable to virtue, and  on ver. 9. Let your hope be from
favourable to those who love and serve  the Lord; depend wholly upon him;
God; so much so that it is an ad-   have such confidence in him as to exvantage even in the present life to  pect his gracious interposition inyour
serve God. But this will be abso-   behalf. ~[ And keep his way. Or,
lutely and universally true iii the  walk in the path which lie commands.
future world. The righteous will be  Do not turn from that at any time.
wholly andfor ever placed beyond the  Do not allow any temptation, or any
reach of the wicked. ~I Nor condemn  opposition, to cause you to swerve
him when he is judged. Literally, He  from that path.  1[ And he shall
will not regard or hold him to be   exalt thee to inherit the land.  See
guilty when lie is judged. He will  vers. 3, 9, 18. ~ When the wzicked
regard and treat him as a righteous  are cut off, thou shalt see it. This im.
man.   This may refer either (a) to a  plies that they would certainly be cut
case where a judgment is pronounced  off, and that the righteous would be
on a good man by his fellow-men, by  permitted to see the result of a course




PSALM XXXVII.                           331
35 I d have seen the wicked in      36 Yet he passed away, and,
great power, and spreading him-     lo, he was not: yea, I sought him,
self like a 1 green bay tree.       but he could not be found.
d Job v. 3; Isa. xiv. 14-19.    1 Or, tree that gromceth in his own soil.
of righteousness and one of wicked-  tice, oppression, and wrong. It was
ness. It is not necessarily implied that  a wickced man that was thus powerful.
they wouldhave any satisfaction in see-  [ Anzd spreading himself. The word
ing the punishment of the wicked; but  here used means properly to be naked;
the meaning is, that they would be  to make naked; to empty; then, to
permitted to live so as to see that one  pour oneself out; and then, to spread
coulse of life tmlded to secure the  oneself abroad. It is applied here to
favour of God, and another to incur  a tree that seems to pour itself out,
his displeasure; that there was an  or to spread itself out in every direcadvantage in virtue and religion in  tion,-sending its limbs aloft, and its
this life; and the certainty that they  branches far on every side. ~ Like
would see this is adverted to as a  a green bay tree. Marg., a geentree
motive for leading a life of piety. Tle  that groweth in its ozwn soil. The
result is so sure that a man may, if  bay tree is a species of laurel, but
he live long, see it himself; and the  there is no evidence that the original
fact that this is so should be an in-  word here refers particularly to this,
ducement for his leading a holy life.  or specifically to any other tree. The
The psalmist proceeds, in vers. 35,  original word —.Rt, ezrahh-is de36, to illustrate this idea from his own  rived from rn_, zarahh, to rise; and
observation,                        then, to spring up as a plant does,
35. I have seen. I have had an    and it properly means here, as exopportunity, in my long life (ver. 25),  pressed in the margin, a native tree;
of witnessing the accuracy of the state-  that is, a tree that grows in its
ment just made, that a righteous man  on soil, or that has not been trans
may live to see a confirmation of the  planted. Then, also, it comes to detruth that wickedness, however pros-  note a native; one born in the country,
perous the wicked man may be, will  not a foreigner: Lev. xvi. 29; xviii.
lead to ultimate ruin,-as I have had  2, et at. The idea here is that atree
an opportunity of seeing (vers. 25, 26)   which thus remains  its own soil is
the effect of a course of righteousness  more vigorous, and will attain to a
on the ultimate prosperity and happi-  ger growth, than one which is transness of its possessor. The same ex-planted; and thus the figure becomes
perience, with the same result, is  an emblem of a prosperous and mighty
referred to in Job v. 3. ~ In great  man. Perhaps, also, there is included
power. The word here used-y-~,    here, respecting the man, the idea
aritz-means properly terrible; in-  that he has grown up where he is;
spiring terror. It is applied to God  that he has not been driven from
in Jer. xx. 11; and to    powerful  place to place; that he has had uninations, Isa. xxv. 3. It is also usedin  form  prosperity; that on the very
a bad sense, as denoting violent, fierce,  soil which gave him birth he has risen
lawless, or a tyrant, Isa. xiii. 11;  to rank, to wealth, to power. His
xxv. 4, 5; Job xv. 20; xxvii. 13.   life has been spent in tranquil scenes,
Here it may be used in the sense of  where everything seemed to be stable
one who was prosperous and mighty,  and secure; what his end will be, the
and as referring to a man who wielded  psalmist states in the next verse.
vast power; but there is connected    36. Yet he passed away.    Comp.
with that also, undoubtedly, the idea  Notes on Job xx. 5. The allusion
that that power was wielded, not for  here, of course, is to the man, and not
purposes of benevolence, but for injus.  to the tree, though the grammatical




332                        PSALM    XXXVII.
37 Mark the perfect man, and behold the upright: for the end
e Prov. xiv. 32.         c of that man is peace.
construction might refer to either.  of. The argument is, "Look upon
The idea is that he passed out of view  that man in the end, in contrast with
-he was gone; he had no permanent   the prosperous wicked man. See how
abode on earth, but with all his pomp  the close of life, in his case, differs
and splendour lie had disappeared.  from that of a wicked man, though
Neither his prosperity, his greatness,  the one may have been poor and
nor his wealth, could secure him a  humble, and the other rich and honpermanent abode on earth. It might  oured."  The point of the psalmist's
be said, also, in reply to this, that the  remark turns on the end, or the tergood man passes away and is not.    mination of their Course; and the
That is true. But the meaning here  idea is, that the end of the two is
is, that this occurs so much more fre.  such as to show that'there is an
quently in the case of a wicked man,  advantage in religion, and that God
or that wickedness is followed so often  is the friend of the righteous. Of
in this life by the judgment of God in  course this is to be understood in
cutting him off, as to show that there  accordance with the main thought in
is a moral government, and that that  the psalm, as affirming what is of
government is administered in favour  general occurrence.  ~1 And behold
of the righteous, or that it is an  the upright. Another term for a pious
advantage in this life to be righteous.  man. Religion makes a man upright;
It cannot be meant that this is univer-  and if a man is not upright in his
sally so here, but that this is the  dealings with his fellow-man, or if
general rule, and that it is so constant  what he professes does not make him
as to show that God is on the side of  do right, it is the fullest proof that he
virtue and religion. T~ And lo, he  has no true piety,1 John iii. 7,8. IT For
was not. He was no more; there was  the end of that man ispeace. De Wette
no longer any such person. The word  renders this, Denn Nachkommen hat
"lo" implies that there was some    der Mann Friedens;-" For a future
degree of surprise, or that what had  has the man of peace."  So it is renoccurred was not looked for or ex-  dered by the Latin Vulgate: Sunt repected. The observer had seen him   liquine homini pacifico. So the LXX.
in great power, flourishing, rich,  So also Hengstenberg, Rosenmiiller,
honoured; and, to his astonishment,  and Prof. Alexander. Tholuck renders
hesoon passed entirely away. ~: Yea,  it, as in our version, " It shall go well
I sought him, but he could not be   at last to such a man."  It seems to
found. This is intended to confirm   me that the connexion demands this
what had been just said, or to show  construction, and the authority of
how completely he had disappeared.  Tholuck is sufficient to prove that the
It might be supposed, perhaps, that  Hebrew will admit of it. The word
his removal was only temporary-that  rendered end- n.ln., ahharithhe was still somewhere upon the     means properly the last -or extreme
earth; but the psalmist says that   part; then, the end or issue of anyafter the most diligent search, he  thing,-that which comes after it;
could not find him. He had disap-   then, the after time, the future, the
peared entirely from among men.     hereafter: Isa. ii. 2; Micah iv. 1;
37. Mlark the perfect man.    In  Gen. xlix. 1; Dan. x. 14. It may,
contrast with what happens to the   therefore, refer to anything future;
wicked. The word perfect here is    and would be well expressed by the
used to designate a righteous man,  word hereafter;-the hereafter of
or a man who serves and obeys God.  such a man. So it is rendered my last
See Notes on Job i. 1. The word     end in Num. xxiii. 10; latter end,
mark here means observe, takce notice  Num. xxiv. 20; their end, in Ps. Ixxiii.




PSALM   XXXVII.                        333
38 Butf the transgressors shall     40 And the LORD shall help
be destroyed together: the end      them, and     deliver  them; he
of the wicked shall be cut off.       shall deliver them    from   the
39 But the salvation of the       wicked, and save them, because
righteous is of the LORD; he is     they trust in him.
their strength    in the time of              f Matt. xiii. 30.
trouble.                                      g Dan. iii. 17-28.
17. It might, therefore, refer to all ther -either (a) in one place, Gen.
the future. The connexion-the con-  xiii. 6,-or (b) at one time, Ps. iv. 8;
trast with what happens to the wicked,  or (c) all as one, Ps. xiv. 3,-or (d)
vers. 36, 38-would seem to imply    mutually with one another, as when
that it is used here particularly and  men strive together, Deut. xxv. 11.
especially with reference to the close  The idea here is, that one would be
of life. The contrast is between the  destroyed as well as another; that
course of the one and that of the   there would be no exception; that
other, and between the termination  they would go to the same ruin. They
of the one course and of the other.  might be destroyed at different times,
In the one case, it is ultimate disaster  or in different modes, but it would be
and ruin; in the other, it is ultimate  the same destruction in the end. ~
peace and prosperity. The one issues  The end of the wicked. The future
in, or is followed by death and ruin;  of the wicked.  The same word is
the other is succeeded by peace and  used here which occurs in ver. 37, as
salvation. Hence the word may be    applied to the righteous. The meanextended without impropriety to all  ing is, that while the future of the
the future,-the whole hereafter. The  one would be peace, the future of the
word peace is often employed in the  other would be a cutting off, or deScriptures to denote the effect of true  struction. ~I Shall be cut off. That
religion, (a) as implying reconciliation  is, they shall be cut off; or, there
with God, and (b) as denoting the   will be a cutting off.  This means
calmness, the tranquillity, and the  here, evidently, (a) that as an ordihappiness which results from  such  nary fact they would be cut down
reconciliation, from his friendship, and  before they had reached the full limit
from the hope of heaven. See John   of their course, vers. 35, 36; (b) in
xiv. 27; xvi. 33; Rom. v. 1; viii. 6;  the future world they would be cut
Gal. v. 22; Phil. iv. 7. The meaning  off from hope and happiness for ever.
here, according to the interpretation  39. But the salvation of the rightesuggested above, is, that the future  ous isofthe LORD. Or, salvation comes
of the righteous man —the whole     to the righteous from the Lord. While
future-would be peace; (a) as a     the wicked are cut off, the righteous
general rule, peace or calmness in  shall be safe. There are evidently
death as the result of religion; and  two ideas here: (1) that there will be
(b) in the coming world, where there  salvation to the righteous, while the
will be perfect and eternal peace. As  wicked are cut off; (2) that this comes
a usual fact religious men die calmly  from the Lord, and not from themand peacefully, sustained by hope and  selves. It is not owing to any power
by the presence of God; as a universal  of their own that they are safe, but
fact, they are made happy for ever  is solely because they are kept by the
beyond the grave.                   Lord. ~ He is their strength in the
38. But the transgressors. Sinners;  time of trouble.  See Notes on Ps.
violators of the law of God. ~ Shall ix. 9; xviii. 2.
be destroyed together. The word to-   40. And the LORD shall help them.
gether here —nlT, yahhdav-means      He will interpose to defend them when
properly a union of them; then, toge  they are in danger and in trouble.




334                      PSALM     XXXVIII.
~'And deliver them. Rescue them from  of the troubled psalmist -troubled
their dangers, and from the power of  at the prosperity of the wicked - is
the wicked. ~ He shall deliver them  drawn mainly from the future world.
fromthe wicked. From all theattempts  Here it is drawn chiefly from  the
of the wicked to destroy them. ~ And  present life; and the main thought
save them. Or, preserve them. He    here-the practical lesson from the
will keep them  to everlasting life.  psalmn-is, that even with reference
~ Because they trust in him.  They  to the life that now is-to its security,
rely on him, and not on themselves.  to its peace, to its blessedness, and to
This verse is a summing up of the   its happy close-it is an advantage to
sentiments of the psalm, and is de-  be righteous. It is better to have
signed to confirm the main thought  God for our friend in life, and our
which runs through it, to wit, that  support in death, than to have all the
we should not fiet, or murmur, or   external prosperity of wicked men.
repine at the prosperity of wicked
men, ver. 1. The reason ultimately          PSALM XXXVIII.
assigned for this is, that whatever       Athor of te psa.-The psalm
may be te danger of the righteous   purports to have been written by David,
from the designs of wicked men, they  and there is no reason to doubt that it
will in the end be safe. It will go  was composed by him. There is no trawell with them, for the Lord will   dition to the contrary, and there is nokeep them. The general course of    thing in the psalm inconsistent with
thought in the psalm is, that, what-  such a supposition.
ever prosperity the wicked now have,  II. Te title-The psalm is said in
the title to be designed "to bring to reit is temporary, for they will soon beembne      The se title brito re 
membranee."  The same title occurs in
cut off; and that whatever troubles  Ps. lxx., though there is no resemblance
now come upon the righteous, they   between the two, except that they both
too are temporary, and that their   have reference to the attempts and purhereafter - their futurity- will be  poses of the enemies of David, and to
blessedness and peace.  There is a  trials in different forms which had come
moral government: God is the friend  from them. The Latin Vulgate renders
of the righteous; along the path of the  this, "A Psalm of David, for remempresent life there are proofs that e  brance concerning the Sabbath."  The
is so, and beyond the present life  e  Septuagint renders it in the same manis so, and beyond the present life he        Arabic: "In which there is
ner. The Arabic: "In which there is
will show himself to be so in their  a mention of the sabbath."  Whence
eternal peace. He is the enemy of the  these allusions to the sabbath were dewicked; there are evidences in the  rived is unknown, as there is nothing in
present life that he is so, and this  the Hebrew corresponding with them.
will be fully and finally manifested  The Chaldee Paraphrase has prefixed,
in their destruction in the future  "For a good memorial concerning Isworld. The argument in the psalm,   rael" TheHebrewtermused-':?lT,
indeed, is mainly drawn from   the  lehazcir-means simply for bringin to
present life,-from  what there is to  renembrane, or for reminding. The
encourage virtue and goodness in the    purpose of    tha i     t is, of
blessings which religion scatters on  keeping up the remembrance of someearth, and by the peaceful termination  thing which had occurred iii his own
of the course-as well as from what  experience, and which might be usethere is to discourage wickedness and  ful to himself or to others; the revice, in the fact that the wicked will  cord of some valuable lessons which had
be cut down and pass away.    Thle  been learned from  what he had exargument is, that if this life were all,  periencedinthe rialsreferredto. Comp.
there are encouragements here to vir-  Ge. l4 Gesenius (Lex) renders it, " To
tue and goodness. In Ps. lxxiii., which  bring to remembrance, sc., oneself with
in some respects resembles this psalm,  God." Grotius says of it, "This psalm
the argument which satisfied the mind  is designed to inculcate the perpetual




PSALM     XXXVIII.                             335
remembrance of David and his sin, and       (a) By the neglect of his friends,-by
of the pardon that was granted."  There  their turning away from him in his trials,
can be no doubt that the psalm had this  ver. 11;
design of making a permanent record of      (b) By the efforts of his enemies,an important event in the life of the    taking advantage of his sickness, and
author, or of his experience in a time of  bringing against him accusations which
great calamity; but why this title was   he was not then able to meet, ver. 12.
affixed only to this psalm  and to Ps.     (3.) He himself traces all these trials,
lxx. is wholly unknown.     There are    arising either from his disease or from the
many other psalms to which, it would     attacks of his enemies, to his own sins,
seem, the title might have been prefixed  and regards them all as the expression
with equal propriety, as containing im-  of the Divine displeasure against his
portant reminiscences of trials, and of  transgressions, vers. 3, 4, 5, 18. The
religious experience under those trials.  effect of his suffering from sickness was
III. Occasion   of the psalm.- The     to bring his sins to remembrance-an
particular time or occasion on which the  effect not uncommon, and, under the
psalm wascomposed is unknown. There      Providence of God, not undesigned -
are no recorded events in the life of    though he may have erred, as the afDavid to which this psalm    would be    flicted often do, in supposing that his
particularly applicable, though, in a life  sickness was a specific punishment for
of trial and suffering such as his was,  sin, or was intended to correct him for
there can be no doubt that there may     some particular transgression.
have been many such occasions. It is       (4.) His own calmness and meekness
impossible now, however, to fix the exact  in respect to the charges which, amid
time or occasion with any degree of ac-  his other trials, his enemies brought
curacy or probability. What is known     against him, vers. 13, 14. He says that
is, that it was with reference to sickness  he was like a deaf man that did not
(vers. 3-8, 10, 11), and to the neglect  hear, and like a dumb man that did not
which was evinced, and the cruel treat-  open his mouth.  He seemed not to hear
ment which    he received, in  sickness  anything that was said to his disadvan(vers. 11, 12, 19, 20).                  tage, and he was as silent as though lie
IV. The contents of the psalm.         had been dumb.
(1.) The psalm describes the condition   (5.) His earnest prayer for the interof one who was suffering from sickness,  position of God in these circumstances
vers. 2, 3, 5, 7, 8, 10, 11. Some have   of sickness and trial, vers. 15-22.  He
supposed that this is merelyfigurative   says that his only help is in God, ver.
language, and that it is designed to re-  15; he prays that God will not allow his
present calamity, trouble, sorrow, heavily  enemies to triumph over him, ver. 16;
pressing upon him  as if he were sick;   he says that he is ready to halt, or that
others have supposed that it is intended  his strength is nearly exhausted, and he
to refer, not to David, but to the people  fears that his patience will utterly give
of Israel as afflicted and persecuted, re-  way, ver. 17; he says that he will conpresented under the image of one suf-    fess all his sin, ver. 18; he refers to the
fering from  disease; but the most na-   fact that his enemies are "lively," and
tural and obvious interpretation is to   are on the alert for his fall, vers. 19, 20;
regard it as a literal description of one  and in view  of all this, he earnestly
who was suffering under some form of     calls on God to save him, vers. 21, 22.
disease. There were doubtless occasions    There is a striking resemblance bein the long life of David when this      tween this psalm and Ps. vi., in the
actually occurred; and there are oc-     general structure, and in some of the
casions in. the lives of the people of God  particular expressions. Both appear to
of a similar kind, sufficiently numerous  have been composed in a time of sickto make it proper that an inspired record  ness, though not probably in the same
of the experience of a good man thus     sickness; and both express substantially
suffering should be preserved, as an ex-  the same feelings. The forty-first psalm,
ample of the proper spirit to be mani-   also, appears to have been composed on a
fested in sickness. What was the cha-    similar occasion. In a revelation adapted
racter or nature of that sickness may    to mankind, and designed to be appliappear in the examination of the par-    cable in its instructions and promises to
ticular expressions in the record.       the various conditions in which men are
(2.) The condition of the sufferer as  placed on the earth, it was to be preaggravated by two things:                sumed that there would be a not un



336                      PSALM XXXVIII.
PSALM     XXXVIII.            in me, and thy hand presseth me
A Psalm of David to bring to h remembrance. sore.
O  LORD, rebuke me not in thy         3 There is no soundness in my
wrath; neither chastenme in     flesh, because of thine anger;
thy hot displeasure.                neither is there any 1 rest in my
2 For thine arrows i stick fast   bones, k because of my sin.
h Ps. lxx., title.  i Job vi. 4.    lpeace, or, health.  k Ps. ii. 8.
frequent reference to the sick bed-to the  not improbable that the one was
trials on a couch of languishing.  And                     or tt 
copied from  the other, or that this
in an inspired book of devotion, like the.c' 
book of Psalms, designed to illustrate the  was composed with the language of
nature of piety in the various and diversi-the former in the memory. Thus we
fied situations of life, the object of a  often use language with which we are
revelation could not be fully accom-  familiar, as being well adapted to explished without an illustration of the  press our ideas.
feelings of piety in the time of sickness,  2. For thine arrows stick fast in
and in the prospect of death,-for such  me. See Notes on Job vi. 4. The
scenes must occur in the world, and it isword rendered stick fast-rl7  naheminently in such scenes that we desire                        -
to know what is the proper feeling to be  hath-means properly to go or come
cherished; what true religion is at such  down; to descend; and the literal
a time; what it will do to sustain and  idea here would be, "thine arrows
comfort the soul. The book of Psalms,  come down upon me."  It is not so
therefore, would not have been complete  much the idea of their sticking bfst
without such an illustration of the na-when in the wound or flesh  it is
ture of piety; and hence it was every  that they
way probable that psalms like this would     come down upon one, and
be composed, and every way improbable pierce him. The meaning is, that he
that no such psalms would be found in a  was afflicted as if God had wounded
book of inspired devotion. It seems to  him  with arrows, -arrows which
me, therefore, unnatural, and not de-  pierced deep in his flesh. Comp.
manded by any proper views of interpre-  Notes on Ps. xlv. 5. The allusion is
tation, to regard this psalm, and the  to the disease with which he was
other similar psalms, as e Wette, Heng-afflicted.  And ty hnd presseth
stenberg, Rosenmiiller and others do, and    The same word is ere use
as the Chaldee Paraphrase and Jarchi do,  whih in the fsmer prt of he verse
as descriptive of general calamity, Un-     the former     of the verse
gliick;-or of calamity coming upon a  is rendered stick fast. The idea is,
people -rather than a particular afflic-  that the hand of God had descended
tion in the form of sickness coming upon  or come down upon him, prostrating
an individual.  The great value of the  his strength, and laying him on a bed
book of Psalms consists in the fact that  of pain.
it furnishes illustrations of the nature 3,  r  is no soundness in my flesh.
and power of true religion in all the      ere is no  oundn  n yflesh
varied circumstances of the lives of indi-There is no sound plae  my flesh;
vidual friends of God.              there is no part of my body that is
free from disease. The word here
1. 0 LORD, rebuke ine not in thy  used —th7, msethom-occurs only in
wrath. See Notes on Ps. vi. 1, where  Judges xx. 48, where it is rendered
the same language occurs, except in  men; in Isa. i. 6, and in this place,
the change of a single Hebrew word,  where it is rendered soundness. See
i. e., wrath, though expressing the  Notes on Isa. i. 6. It means that the
same idea. ~ Neither chasten me in  body was wholly diseased; but what
thy hot displeasure.  See Notes on  was the nature of the disease we are
Ps. vi. 1. The Hebrew in both is the  not informed. It would seem, howsame, except that in this place the  ever, that it was some cutaneous
negative particle is omitted, but   disease, or some disease that prowithout affecting the sense.  It is  duced outward and loathsome crup



PSALM    XXXVIII.                       337
4 For mine iniquities are gone    burden they are too heavy for
over mine z head; as an heavy       me.
I Ezra ix. 6.
tions that made his friends withdraw  garding his sin as the immediate
from him, vers. 7, 11; comp. Ps. xli.  cause of his suffering. In a general
8. ~ Because of thine anger. That   sense, as has been remarked above, it
is, he regarded this as a punishment  is not wrong to regard sin as the
for sin; a specific manifestation of  cause of all our misery, and we may
the Divine displeasure on account of  allow our suffering to be, in some
some particular offence or act of   degree, a measure or gauge of the
transgression.  He does not refer,  evil of sin. The error consists in our
however, to the particular sin which  regarding a particular form of trial as
he regarded as the cause of his sick-  the punishment of a particular sin.
ness, and it is probable that this is  The effect in the case of the psalmist
just an instance of that state of mind,  was undoubtedly to bring to rememoften morbid, in which we consider a  brance his sins; to impress his mind
particular calamity that comes upon  deeply with a sense of the evil of sin;
us as a special proof of the Divine  to humble him at the recollection of
displeasure. There are, undoubtedly,  guilt. This effect is not improper or
cases when sickness may be properly  undesirable, provided it does not lead
thus regarded;-but it should be     us to the conclusion, often erroneous,
observed that, as this is not the uni-  that our affliction has come upon us
versal rule in regard to sickness and  on account of a particular transgresother trials,-as they come upon us  sion. That may be so indeed; but
under general laws, and because in  the idea that that is the universal
sweeping over a community they      rule in regard to affliction is one
often fall upon the righteous as well  which we are not required to enteras the wicked,-we should not infer  tain. See Notes on Luke xiii. 1-5.
at once when we are sick or otherwise  4. For mine iniquities are gone
afflicted, tnat it is for any particular  over mine head. This is merely an
sin, or that it is proof of any special  enlargement of the idea suggested in
displeasure of God against us. It is  the last verse-that his present sickundoubtedly right to regard all afflic-  ness was to be traced to his sin, and
tion as having a close connexion with  that he was suffering the punishment
sin, and to allow any calamity to   for sin. The idea is here that his sins
suggest to us the idea of our depra-  were very numerous and very aggravity, for sin is the original cause of  vated. They had risen up around
all the wretchedness and woe on     him, or had so accumulated that the
earth; but under this general law   mass rose, like waves of the sea, above
we cannot always determine the par- his head. A somewhat similar ideaticular reason why calamity comes on  though the thought there refers rather
us. It may have other purposes and  to the number of sins than the degree
ends than that of being a specific  of guilt-occurs in Ps. xl. 12: "Mine
punishment forour offences. ~ Neither  iniquities.... are more than the
is there any rest in my bones. Marg.,  hairs of my head."  [F As an heavy
peace or health. The Hebrew word    burden, etc. That is, they are so heavy
means peace. The idea is, that there  that I cannot bear them, and my
was no comfort; no rest. His bones  frame has sunk under them. This
were filled with constant pain. The  might mean either that the sense of
flesh and the bones constitute the  sin was so great that he could not
entire man; and the idea here is,   bear up under it, but had been crushed
that he was universally   diseased.  by it (comp. Ps. xxxii. 3, 4); or that
The disease pervaded every part of  on account of sin, as if it were a heavy
the body. I~ Because of my sin. Re-  weight, hehad been crushed bydisease.
VOL. I.                                          Q




338                       PSALM XXXVIII.
5 My wounds m stink, and are      down greatly; I go mourning all
corrupt because of my foolish-      the day long.
ness.                                  7 For my loins are filled with
6 I aml troubled; I am bowed      a loathsome disease; and there is
in Isa. i. 5, 6.  1 wearied.   no soundness in my flesh.
The general idea is, that the real cause  travail. So here it means that he
of his sickness was the fact that he  was bent, or bowed down, or that he
was a great sinner, and that God was  writhed in pain as the result of his
punishing him for it.               iniquities.  ~ I am    bowed down
5. My wounds stink.   The word    greatly. Comp. Ps. xxxv. 14. The
rendered wounds here means properly  word means properly to bow down;
the swelling or wales produced by   then, to be brought low; to be destripes. See Notes on Isa. i. 6; liii.  pressed with pain, grief, sorrow: Ps.
5. -The meaning here is, that he was  x. 10; Isa. ii. 11.  t I go mourning
under chastisement for his sin; that  all the day long. Constantly; withthe stripes or blows on account of it  out any intermission. On the word
had not only left a mark and produced  rendered go mourning-j-p, lkadara swelling, but that the skin itself had  see Notes on Ps. xxxv. 14.  The idea
been broken, and that the flesh had  here is, that, on account of sin, he
become corrupt, and the sore offensive.  was crushed and bowed down as a
Many expositors regard this as a mere  mourner is with his sorrows, and that
figurative representation ofthesorrow  he appeared constantly as he walked
produced by the consciousness of sin;  about with these badges of grief and
and of the loathsome nature of sin,  heavy sorrow. The disease which ho
but it seems to me that the whole    had, and which was so offensive to
connexion rather requires us to under-  himself (ver. 5),and to others (ver. 11),
stand it of bodily suffering, or of dis-  was like the filthy and foul garments
ease. T And are corrupt. The word   which mourners put on as expressive
here used —ppn, makak-meanspro-    of their sorrow. See Notes on Job
perly to melt; to pine away;'and   i. 20; ii. 8.
then, to flow, to run, as sores and   7. For my bones are filled with c
ulcers do. The meaning here is, My  loathsome disease. This would seem
sores run; to wit, with corrupt matter.  to indicate the seat of the disease,
[ Because of my foolishness. Be-    though not its nature.   The word
cause of my sin, regarded as folly.  here used, according to Gesenius
Comp. Notes on Ps. xiv. 1. The      (Lex.), properly denotes the internal
Scripture idea is that sin is the highest  muscles of the loins near the kidneys,
folly. Hence the psalmist, at the same  to which the fat adheres. The word
time that he confesses his sin, acknow-  rendered loathsome-the word disease
ledges also its foolishness. The idea  being supplied by our translators-is
of sin and that of folly become so  derived from -,Tp, kalah, a word
blended together,-or they are so    which means to roast, to parch, as
entirely synonymous,-that the one   fuit, grain, etc.; and then, in the
term may be used for the other.     form  used here, it means scorched,
6. I am troubled. Marg., wearied.  burned; hence, a burning or inflamThe Hebrew word means to bend, to   mation; and the whole phrase would
curve; then, to be distorted, to writhe  be synonymous with an inflammation
with pain, convulsions, and spasms.  of the kidneys. The word here used
In Isa. xxi. 3, the same word is ren-  does not imply that there was any
dered, "I was bowed down at the     eruption, or ulcer, though it would
hearing of it;" that is, Sorrow so took  seem from ver. 5 that this was the
hold of him, that at the intelligence  fact, and that the inflammation had
he writhed with pain as a woman in  produced this effect. ~ And there is




PSALM   XXXVIII.                       339
8 I am feeble and sore broken:   strength faileth me: as for the
I have " roared by reason of the   light p of mine eyes, it also is
disquietness of my heart.          1 gor.e from me.
9 Lord, all my desire is before    11 My lovers and my friends
thee: and my groaning is not      stand aloof q from   my 2 sore;
hid from thee.                     and my 3 kinsmen stand r afar
10 My    heart   panteth, my     off.
n Ps. xxxii. 3. o Ps. cxlv. 19. p Lam. v. 17.  2 stroke.  3 Or, my neighbours.
1 not with. q Matt. xxvi. 56; Luke x. 31, 32.  r Luke xxiii. 49.
no soundness in my flesh. See ver. 3.' means properly to go about; to travel
His disease was so deep-seated and so  around; and then, to travel around as
pervading, that there did not seem to  a merchant or pedlar, or for purposes
be any soundness in his flesh. His  of traffic: Gen. xxiii. 16; xxxvii. 28;
whole body seemed to be diseased.  xlii. 34. Applied to the heart, as it
8. I am feeble.  The word here   is here, it means to move about rapidly;
used means properly to be cold, or  to palpitate; to beat quick. It is an
without warmth; and then, to be    expression of pain and distress, inditorpid or languid. Comp. Gen. xlv.  cated by a rapid beating of the heart.
26. Would not this be well repre-  ~ My strength faileth me.   It is
sented by the idea of a "chill"?  rapidly failing. He regarded himself
TT And sore broken. This word means  as rapidly approaching death. ~ As
to break in pieces; to beat small; to  for the light of mine eyes. My vision;
crush; and then it may be used to  my sight. ~ It alsoisgonefrom me.
denote being broken in spirit, or  Marg., as in Heb., is not with me.
crushed by pain and sorrow: Isa. lvii.  This is usually an indication of ap15; liii. 5; xix. 10. ~f I have roared.  preaching death; and it would seem
I have cried out on account of my  from  all these symptoms that he
suffering. See Notes on Ps, xxii. 1.  appeared to be drawing near to the
~T By reason of the disquietness of my  end of life. Comp. Ps. xiii. 3; vi. 7;
heart. The word here rendered dis-  xxxi. 9.
quietness means properly a roaring, as  11. My lovers. See Note on Ps.
of the sea: Isa. v. 30; and then, a  xxxi. 11. The reference here is to
groaning, or roaring, as of the afflicted.  those who professed to be his friends.
Here the heart is represented as roar-  ~ And my friends. The word here used
ing or crying out. The lips only gave  means properly an acquaintance, a
utterance to the deeper groanings of  companion, a friend, Job ii. 11; xix.
the heart.                         21; then, a lover, a friend, a neigh9. Lord, all my desire is before thee. hour.  The phrase here would be
That is, Thou knowest all that I   synonymous with our word kinsmen.
would ask or that I need.  This is  ~ Stand aloof. They are unwilling
the expression of one who felt that his to come near me; they leave me to
only hope was in God, and that He fully  suffer alone. ~ From my sore. Marg.,
understood the case. There was no  stroke.  The Hebrew word means
need of repeating the request. He  properly a stroke, a blow, Deut. xvii.
was willing to leave the whole case  8; xxi. 5; then a stroke in the sense
with God. ~ And may groaning is not  of calamities or judgments, such as
hid from thee. My sighing; the ex-  God brings upon men: Gen xii. 17;
pression of my sorrow and anguish.  Ex. xi. 1. The meaning here is, that
As God certainly heard these sighs, they stand aloof from him, or refuse
and as He wholly understood the case, to come near him, as if he were afDavid hoped that He would merci-   ficted with some contagious disease.
fully interpose in his behalf.    ~T And my kinsmen. Marg., neigh10 My heart panteth. The word    bours. The Hebrew word here used
rendered panteth, in its original form, -_-'ijl, karob-means properly near,




340                       PSALM XXXVIII.
12 They also that seek after     not; and I was as a dumb man
my life lay snares for me: and     that openeth not his mouth.
they that seek my hurt speak          14 Thus I was as a man that
mischievous things, and imagine    heareth not, and in whose mouth
deceits all the day long.          are no reproofs.
13 But s I, as a deaf man, heard    s 2 Sam. xvi. 10, etc.; Isa. xlii. 19, 20.
nigh; spoken of a place, Gen. xix.  they might urge (in accordance with
20; then of time, Isa. xiii. 6; then of  a prevailing belief, and with the conkindred or affinity, Num. xxvii. 11;  viction of the psalmist also, vers. 3-5)
and then of friendship, meaning our  as a proof of guilt. This was done
intimate acquaintance-as we should  by the three friends of Job; and the
say, those who are near to us, Job xix.  enemies of the psalmist may thus
14. The word would be applicable   have taken advantage of his sickness
to neighbours or to warm personal  to circulate false reports about him
friends.                           which he could not then well meet.
12. They also that seek after my  ~ And imagine deceits. Imagine or
life. This was a new aggravation of  feign deceitful things; things which
his affliction, that those who were his  they know to be false or unfounded.
enemies now sought to accomplish'T All the day long.   Constantly.
their purposes against him with bet-  They seem to have no other employter hopes of success, by taking advan-  ment. See Ps. xxxv. 20.
tage of his sickness. ~T Lay snares  13. But I, as a deaf man, heard
for me.  On the meaning of this    not. I was as if I had been deaf, and
phrase, see Notes on Ps. ix. 15. The  did not hear them or know what they
idea here is that they sought this op-  were about. I took no notice of what
portunity of ensnaring or entrapping  they did any more than if I had not
him so as to ruin him. They took   heard them. That is, he did not reply
advantage of the fact that he was  to them; he did not become angry;
weak and helpless, and of the fact  he was as calm and patient as if they
that he was forsaken or abandoned  had said nothing. ~ And I was as a
by his friends, to accomplish his ruin.  dumb man that openeth not his mouth.
How this was done is not stated.  It  As if I were a man that could not
might have been by their coming on  speak. I was perfectly silent under
him when he was thus helpless; or it  all this persecution. Comp. 2 Sam.
might have been byendeavouringinhis  xvi. 10.  How eminently true was
weak condition to extort confessions  this of the Saviour! Isa. liii. 7;
or promises from him that might be  1 Peter ii. 23; Matt. xxvi. 63; xxvii.
turned to his ruin. An enemy may   12, 14.
hope to succeed much better when the  14. Thus I was as a man that
one opposed is sick than when he is  heareth not. The sentiment in the'well, and may take advantage of his former verse is repeated here to show
weak state of body and mind, and of the  the greatness of his patience and forfact that he seems to be forsaken by all, bearance, or to fix the attention on
to accomplish what could not be done the fact that one who was so caif he were in the enjoyment of health, lumniated and wronged could bear it
or sustained by powerful friends, or  patiently.  ~ And in whose mouth
by a public opinion in his favour. are no reproofs. As a man who never
~ And they that seek my hurt. They  reproved  another; who, whatever
who seek to injure me.   I Speak   might be the wrong which he enmischievous things. Slanderous words. dured, never replied to it; as he
They charge on me things that are  would be who was incapable of refalse, and that tend to injure me. The  proof, or who had no faculty for
very fact that he was thus afflicted,  reproving. The whole of this is de.




PSALM XXXVIII.                         341
15 For 1 in thee, O LORD, do     otherwise they should rejoice over
I hope: thou wilt 2 hear, O LORD   me: when my foot slippeth, they
my God.                            magnify themselves against me.
16 For I said, Hear me, lest       17 For I am ready 3 to halt,
1 thee do I wait for.  2 Or, answer.3 or halting.
signed to show his entire patience  Literally, "For I said, lest they should
under the wrongs which he suffered.  rejoice over me."  It is the language
15. For in thee, 0 LORD, do I hope.  of earnest desire that they might not
This shows the reason or ground of thus be allowedto rejoice over his fall.
his patience. He committed his whole  The same sentiment occurs substancause to God. He believed that God  tially in Ps. xiii. 3, 4. The motive is
would take care of his reputation, and  a right one; alike (a) in reference to
that he would vindicate him. See Ps.  ourselves personally —that our foes
xxxvii. 5, 6. He had no doubt that  may not triumph over us by the ruin
He would protect his character, and  of our character; and (b) in reference
that, notwithstanding the reproaches  to its bearing on the cause of virtue
of his enemies, his true character  and religion-that that cause may not
would at last be made to shine forth,  suffer by our misconduct; comp. Ps.
so that all men would see that he had  lxix. 6. ~ When ny foot slippeth.
been unjustly aspersed. The exact  (a) When my foot really has slipped,
idea here is expressed, and the senti-  or when I have committed sin (as the
ment was beautifully and perfectly  psalmist did not deny that he had
illustrated, in what is said of the Lord  done, vers. 3, 4, 5, 18); or (b) when
Jesus:-" Who, when he was reviled,  it might occur again (as he felt was
reviled not again; when he suffered,  possible); or (c) if I deviate in the
he threatened not; but committed   slightest degree from perfect virtue;
himself to him that judgeth right-  if I inadvertently do anything wrong.
eously," 1 Peter ii. 23. ~ Thou wilt  The slipping of the foot is an indihear, 0 LORD my God. Marg., as in  cation of the want of firmness, and
Heb., answer. The idea is, that God  hence it comes to represent the falling
would answer his prayers, and that his  into sin.  [ They magnify themselves
character would, in answer to those  against me. See Ps. xxxv. 26. They
prayers, be set right before the world.  exult over me; they triumph; they
16. For I said. This is the prayer  boast. They make themselves great
to which he referred in the previous  on my fall, or by my being put down.
verse. He prayed that he might not  This he says (a) they were disposed to
be permitted to fall away under the  do, for they had shown a disposition
influence of his sins and sufferings;  to do it whenever he had fallen into
that his faith might remain firm;  sin; (b) he apprehended that they
that he might not be allowed to act  would do it again, and they had also as to justify the accusations of  ready begun to magnify themselves
his enemies, or to give them occa-  against him, as if they were certain
sion to rejoice over his fall. The entire  that it would occur. He did not deny
prayer (vers. 16-18) is one that is that there was ground to fear this,
based on the consciousness of his  for he felt that his strength was alown weakness, and his liability to  most gone (ver. 17), and that God
sin, if left to himself; on the cer-  only could uphold him, and save him
tainty that if God did not interpose,  from justifying all the expectations of
his sins would get the mastery over  his enemies.
him, and he would become in his con-  17. For lam ready to halt. Marg.,
duct all that his enemies desired, and  as in Heb., for halting. The word
be in fact all that they had falsely  from which the word used here is
charged on him.   1 Hear me, lest  derived means properly to lean on one
otherwise they should rejoice over me.  side, and then to halt or limp. The




342                       PSALM    XXXVIII.
and my sorrow is continually be-    they that hate me wrongfully are
fore me.                            multiplied.
18 For I will declare mine ini-     20 They also that render evil for
quity; I will be sorry t for my     good are mine adversaries; besin.                                cause I follow the thing that good
19 But mine enemies 1 are        is.
lively, and they are strong; and           t 2 Cor. vii. 9, 10.
1 being living, are strong.
meaning here is, that he was like one  brought upon the psalmist for his sin
who was limping along, and who was  had produced the desired effect in
ready to fall; that is, in the case here  this respect, that it had brought him
referred to, he felt that his strength  to true repentance; and now, with the
was almost gone, and that he was in con-  full confession of his sin, he was
tinualdangeroffallinginto sin, orsink-  anxious only lest he should fall utterly,
ingunderhis accumulatedburdens, and  and should give his enemies, and the
of thus giving occasion for all that his  enemies of the truth, the occasion to
enemies said of him, or occasion for  triumph over him which they desired.
their triumphing over him. Men often  19. But mine enemies are lively, etc.
have this feeling,-that their sorrows  De Wette renders this, " My enemies
are so great that they cannot hope to  live and are strong." The word trans.
hold out much longer, and that if God  lated lively — rrT, hhayyim-means
does not interpose they must fall. ~  properly living, being alive.  The
And my sorrow is continually before  literal translation  would be, " My
me. That is, my grief or suffering is  enemies, being alive, are strong."
unintermitted. Probably the refer-  The idea is, that while he was weak
ence here is particularly to that which  and apparently near to death, they
caused his grief, or which was the  were in the full'vigour of life and
source of his trouble-his sin. The  health. They were able to engage
fact that he was a sinner was never  in active efforts to accomplish their
absent from his mind; that was the  purposes. They could take advantage
source of all his trouble; that was  of his weakness; and he could not
what so pressed upon him that it was  contend with them, for he was no
likely to crush him to the dust.    match for them.   In every respect
18. For I twill declare mine ini-  they had the advantage of him; and
quity. That is, he was not disposed  he prays, therefore, for the Divine
to hide his sin. He would make no   interposition in his behalf. ~i And
concealment of the fact that he re-  they that hate me wrongfully. Heb.,
garded himself as a sinner. He ad- falsely. See Ps. xxxv. 19. ~4 Are
mitted this to be true, and he admitted  multiplied. They are numerous. They
that his sin was the cause of all his  are constantly increasing.
troubles. It was the fact that he was  20. They also that render evil for
a sinner that so painfully affected his  good. They whose characteristic it
mind; and he was not disposed to    is to return evil for good, are opposed
attempt to conceal it from any one.  to me. This implies that those who
~ I will be sorry for my sin. I will  were now seeking his ruin had been
not deny it; I will not apologise for  formerly benefited by him.  They
it. I admit the truth of what my    were persons who cherished no grateconscience charges on me; I admit ful recollection of favours bestowed
the correctness and the propriety of  on them, but who found a pleasure in
the Divine judgment by which I have  persecuting and wronging their benebeen afflicted on account of my sin;  factor. Comp. Ps. xxxv. 12-16. ~
I desire to repent of all my trans-  Are my adversaries.  Are now opgressions, and to turn from  them.  posed to me; have become my eneComp. Lev. xxvi. 41. The calamity   mies. ~ Because I follow the thing




PSALM XXXIX.                            343
21 Forsake me not, O LORD:          22 Make haste     to help me, O
O my God, be not far from me.       Lord my salvation.
1 for nzy help.
that good is. This properly means,  fore, the greater may be the ultimate
Because I follow  the good.   The   good to us; and at the end of life,
Hebrew   word rendered because -    when we come to look over all that
nnnl, tahhath - means properly the  has happened in our journey through
lower part; what is underneath;     this world, that on which we may
then, below; beneath. The idea here  look back with most satisfaction and
is, that the underlying reason of what  gratitude may be the sorrows and
they did was that he followed good,  afflictions that have befallen us,-for
or that he was a righteous man; or,  these will be then seen to have been
as we say, This was at the bottom of  among the chief instrumentalities by
all their dealings with him. Sinner  which we were weaned from sin; by
as he felt he was (and as he acknow-  which we were led to the Saviour; by
ledged he was) before God, and true  which we were induced to seek a
as it was that his sickness was brought  preparation for heaven. No Christian,
upon him by God for his sinful-     when he comes to die, ever feels that
ness, yet the reason why men treated  he has been too much afflicted, or that
him as they did, was that he was a  any trial has come upon him for which
friend of God-a religious man; and  there was not occasion, and which
their conduct, therefore, was sheer  was not designed and adapted to do
persecution.  We may, with entire   him good.
consistency, be very humble before
God, and acknowledge that we de-              PSALM XXXIX.
serve all that He brings upon us;
and yet, at the same time, we may     This psalm purports to be a Psalm of
be sensible that we have not wronged  David, but the special occasion in his life
be sensible that we have not wronged           c                 ^
when it was composed is not specified,
men, and that their conduct toward  and it cannot now be ascertained. It
us is wholly undeserved, is most un-  was evidently, like the previous psalm,
grateful, is sheer malignity against us.  in a time of affliction, but to what par21. Forsake me not, 0 LORD. That  ticular affliction it refers is unknown.
is, Do not leave me in my troubles,  It is, however, of so general a character,
my sickness, my sorrow. Leave me    and expresses feelings which so often
not to die; leave me not to murmur  spring up in the mind of the afflicted,
and dishonour thee; leave me not to  that it is adapted for general use in the
world, and nothing would be gained,
the reproaches of my enemies. ~f 0  perhaps, if we could ascertain the parmy God, be notfarfrom me. See Ps.   ticular trial in the life of the author of
xxxv. 22. Comp. Ps. x. 1; xiii. 1.  the psalm to which it had referred. On
22. Makle haste to help me. Marg., the meaning of the phrase in the title,
as in Heb., for my help. This is an  "To the chief Musician," see Notes on
earnest prayer that God would come  the title to Ps. iv. The addition to that
immediatelytohisrescue.  rd in this place, "to Jeduthun," implies,
immediately tohisrescue. 1V O Lord  according to the rendering in our comsalvatio  See Note onPsa  according to the rendering in our comy salvaton.  ee  otes  Psalm mon version, that Jeduthun, at the time
xxvii. 1. The effect, therefore, of the  when the psalm was composed, occupied
trials that came upon the psalmist  that position; and this is probable. The
was to lead him to cry most earnestly  word Jeduthun means properlypraising,
to God. Those sorrows led him to    celebrating; but here it is used evidently
God.   This is one of the designed  as a proper name, and designates some
effects of affliction.  Trouble never  one who was placed over the music, or
accomplishes its proper effect unless  who had charge of it. The reference is
to one of the choristers appointed by
it leads us to God; and anything that  David.  Jeduthun is expressly menwill lead us to him is a gain in the  tioned, among others, as having been
end. The deeper our trouble, there-  appointed for this service, 1 Chron. xvi.




344                         PSALM    XXXIX.
41: "And withthem Heman and Jedu-     in his soul. This occupies the remainthun... to give thanks to the Lord."  der of the psalm, vers. 3-13. This part
So, also, ver. 42: "And with them He-  of the psalm  embraces the following
man and Jeduthun, with trumpets and   points: —
cymbals for those that should make a    (1.) The depth and anguish of his
sound, and with musical instruments of  feeling; the fact that his feelings beGod."   See, also,' 1 Chron. xxv. 6;  came so intense, like a pent-up fire in
2 Chron. xxxv. 15.   It would seem,   his bosom, that he could not but speak
also, from Neh. xi. 17, that his descend-  and make known his thoughts, ver. 3.
ants held the same office in his time.  (2.) The utterance in words of the
The psalm was composed bv one who   thoughts which he had been cherishing,
was in trouble, and who had such      which gave him so much trouble, and
thoughts in his affliction that he did not  which he had been unwilling to exdare to express them for fear that they  press before the wicked, lest he should
would do injury to the cause of religion.  confirm them in their views about God
He was sad and dispirited. He could   and his dealings, vers. 4-6.  These
not understand the reason of the Divine  thoughts pertained to his contemplation
dealings.  He did not know why he     of human life,-its brevity, its vanity,
was thus afflicted. He did not see the  and its sorrows; to his doubts and perjustice, the propriety, or the benevolence  plexities about the purpose for which
of the Divine arrangements by which   such a being as man was made; and to
the life of man was made so short and  the darkness of his own mind concerning
so vain, and by which he was called to  the reasons why God had made man
suffer so much. There was, in his case,  thus, and why he dealt thus with him.
a conscious spirit of complaining against  Why was life so short? Why was it so
the Divine arrangements; or there was  vain? Why was it so full of sorrow?
so much that, in his view, was myste-   (3.) His earnest appeal to God in this
rious and apparently inconsistent with  state of mind, vers. 7-13.
benevolence in the Divine dealings, that  (a) He says that his only hope was
he did not dare to express what was going  in God, ver. 7.
on in his own mind, or to give vent to  (b) He asks for deliverance from his
the secret thoughts of his soul; and he  transgressions-that is, here, from the
therefore resolved that he would keep'calamities which had come upon him for
silence, and would say nothing on the  his sins, ver. 8.
subject, especially when the wicked were  (c) He says that he had been dumb
before him. He bore this as long as he  before God, and had endeavoured not
could, and then he gave vent to his sup-  to murmur at his dealings, ver. 9.
pressed emotions, and sought comfort in  (d) He refers to the fact that when
prayer.                               God undertakes to rebuke man for his
The psalm, therefore, consists of two  iniquity, man cannot stand before him
parts: —                              -that his beauty is made to consume
I. His purpose to keep silence; to say  away like a moth, vers. 10, 11.
nothing; to suppress the emotions which  (e) He earnestly cries, therefore, to
were struggling in his bosom, or not to  God, and prays that he would deliver
give utterance to what was passing in  him, vers. 12, 13. He asks for strength
his mind, lest, by such an expression,  in these struggles and trials, before he
he should strengthen and confirm the  should go forth and be no more.
wicked in what they were thinking       The psalm will be found to express
about, or in their views of God. So far  feelings which often pass through the
did he carry this, that he says he re-  minds of even good men in regard to the
solved to hold his "peace even from   mysteries of our condition here, and will
good;" that is, he resolved that he   be found to be adapted to calm down
would say nothing, lest he should be  those feelings which often arise in the
tempted to say something which would  soul, and which could not be expressed
injure the cause of religion, and which  without doing injury by paining the
he would have occasion to regret, vers.  hearts of the good, and by confirming
1, 2.                                 the wicked in their notions; to silence
II. The fact that he was constrained  the murmurings of the heart; and to
to speak; that he could not confine his  bring the soul into a state of humble
thoughts to his own bosom; that he was  acquiescence before God under a recogin such anguish that he must find relief  nition that all the events of life are conby giving utterance to what was passing  trolled by his hand.




PSALM XXXIX.                          345
PSALM     XXXIX.            tongue: ~ I will keep 1 my mouth
To the chief Musician, even to t Jeduthun.  with a bridle, while w the wicked
A Psalm of David.        is before me.
I SAID, I will take heed to my          v Prov. xxi. 23; James iii. 2, etc.
ways, that I sin not with my          a bridle, or, muzzle.for my mouth.
i 1 Cihron. xvi. 41.          w Col. iv. 5.
1. I said. This refers to a resolu-. Good men often have such thoughts
tion which he had formed.  He does  passing through  their minds; -
not say, however, at what time of his thoughts reflecting on the government
life the resolution was adopted, or  of God as unequalandsevere; thoughts
how long a period had elapsed from  which, if they were.suggested, would
the time when he formed the resolu-  tend to confirm the wicked and the
tion to the time when he thus made a  sceptical in their views; thoughts
record of it. He had formed the re-  which they hope, in respect to themsolution on some occasion when he  selves, to be able to calm down by
was greatly troubled with anxious  meditation and prayer, but which
thoughts; when, as the subsequent  would do only unmitigated harm if
verses show, his mind was deeply per-  they were communicated to other
plexed about the Divine administra-  men, especially to wicked men. I~ I
tion, or the dealings of God with  will keep my mouth with a bridle. The
mankind. It would seem that this   word here used means rather a muzzle,
train of thought was suggested by his  or something placed over the mouth.
own particular trials (vers. 9, 10),  The bridle is to restrain or check or
from which he was led to reflect on  guide the horse; the muzzle was somethe mysteries of the Divine adminis- thing to bind or fasten the mouth so
tration in general, and on the fact  as to prevent biting or eating. Deut.
that man had been subjected by his  xxv. 4: "Thou shalt not muzzle the
Creator to so much trouble and sor,  ox when he treadeth out the corn."
row,-and that, under the Divine    See Notes on 1 Cor. ix. 9. The mean.
decree, human life was so short and  ing here is, that he would restrain
so vain. ~ I will take heed to my  himself from uttering what was passways.  To wit, in respect to this  ing in his mind. ~ While the wicked
matter. I will be cautious, circum-  is before me. In their presence. He
spect, prudent. I will not offend or  resolved to do this, as suggested above,
pain the heart of others. The par-  lest if he should utter what was passticular thing here referred to was, the  ing in his own mind,-if he should
resolution not to give utterance to the  state the difficulties in regard to the
thoughts which were passing in his  Divine administration which he saw
mind in regard to the Divine admin-  and felt,-if he should give expresistration.  He felt that he was in  sion to the sceptical or hard thoughts
danger, if he stated what he thought  which occurred to him at such times,
on the subject, of saying things which  it would serve only to confirm them in
would do injury, or which he would  their wickedness,and strengthen them
have occasion to regret, and he    in their alienation from God. A simitherefore resolved to keep silent. lar state of feeling, and on this very
~[ That I sin not with my tongue.  subject, is referred to by the psalmist
That I do not utter sentiments which  (Ps. lxxiii. 15), where he says that if
will be wrong, and which I shall have  he should utter what was really passoccasion to repent; sentiments which  ing in his mind, it would greatly pain
would do injury to those who are   and offend those who were the true
already disposed to find ground of  children of God; would fill their
complaint against God, and who     minds with doubts and difficulties
would thus be furnished with argu-  which might never occur to themments to confirm them in their views.  selves: " If I say, I will speak thus;
Q2




346                        PSALM XXXIX.
2 I was dumb with silence: I I and my sorrow was 1 stirred.
held my peace, even from good;                  1 troubled.
behold, I shall offend against the  to himself, and endeavoured to supgeneration of thy children." As illus-  press them in his own bosom.  ~ I
trations of this state of feeling in the  held my peace, even from good. I
minds of good men, and as evidence  said nothing. I did not even say what
of the fact that, as in the case of the  I might have said in vindication of the
psalmist, their existence in the mind,  ways of God. I did not even endeaeven in the severest and the most tor-  vour to defend the Divine character,
turing form, is not proof that the man  or to explain the reasons of the
in whose bosom they arise is not a  Divine dealings, or to suggest any
truly pious man, I make the follow-  considerations which would tend to
ing extracts as expressing the feelings  calm down the feelings of complaint
of two of the most sincere and devoted  and dissatisfaction which might be
Christian men that ever lived,-both  rising in the minds of other men as
eminently useful, both in an eminent  well as my own. ~ And my sorrow
degree ornaments to the Church,-   was stirred.  The anguish of my
Cecil and Payson:-" I have read all  mind; my trouble. The word "stirthe most acute, and learned, and   red" here, rendered in the margin
serious infidel writers, and have been  troubled, means that the very fact of
really surprised at their poverty. The  attempting to suppress his feelings,process of my mind has been such on  the purpose to say nothing in the case,
the subject of revelation, that I have  -was the means of increased anguish.
often thought Satan has done more  His trouble on the subject found no
for me than the best of them; for I  vent for itself in words, and at length
have had, and could have produced,  it became so insupportable that he
arguments that appeared to me far  sought relief by giving utterance to
more weighty than any I ever found in SJis thoughts, and'by coming to God
them against revelation." Cecil.-Dr.  to obtain relief. The state of mind
Payson says in a letter to a friend:- referred to here is that which often
"There is one trial which you cannot  occurs when a man broods over his
know experimentally: it is that of  own troubled thoughts, and dwells
being obliged to preach to others  upon things which are in themselves
when one doubts of everything, and  improper and rebellious. We are
can scarcely believe that there is a  under no necessity of endeavouring to
God. All the atheistical, deistical, and  vindicate the psalmist in what he here
heretical objections which I meet  did; nor should we take his conduct
with in books are childish babblings  in this respect as our example. He
compared with those which Satan    evidently himself, on reflection, resuggests, and which he urges upon  garded this as wrong; and recorded
the mind with a force which seems  it not as a pattern for others, but as
irresistible. Yet I am often obliged  a faithful transcript of what was passto write sermons, and to preach when  ing at the time through his own mind.
these objections beat upon me like a  Yet, wrong as it was, it was what often
whirlwind, and almost distract me."  occurs even in the minds of good men.
2. I was dumb with silence. Comp. Even they, as in the cases referred to
Ps. xxxviii. 13. The addition of the  above, often have thoughts about God
words " with silence," means that he  and his dealings which they do not
was entirely or absolutely dumb; he  dare to express, and which it would do
said nothing at all. The idea is, that  harm  to express. They, therefore,
he did not allow himself to give utter-  hide them in their own bosom, and
ance to the thoughts which were    often experience just what the psalmpassing in his mind in regard to the  ist did,-increased trouble and perDivinedealings. He kepthisthoughts  plexity from  the very purpose to




PSALM XXXIX.                          347
3 My heart was hot within          4 LORD, make me to know
me: while I was musing the fire    mine end, and the measure of my
burned: then spake I with my       days, what it is; that I may know
tongue,                            1 how frail I am.
1 Or, what time I have here.
suppress them. They should go at   per, and which would do iljury if
once to God. They may say to him   they were expressed before men, he
what, it would not be proper to say to  now pours out these feelings before
men. They may pour out all their   God, and asks what is to be the end
feelings before him in prayer, with  of this; how loig this is to continue;
the hope that in such acts of praying,  when his own sorrows will cease. It
and in the answers which they will  was an impatient desire to know
receive to their prayers, they may  when the end would be, with a spirit
find relief.                       of insubmission to the arrangements
3. My heart was hot within me. of Providence by which his life had
My mind became more and more ex-   been made so brief, and by which so
cited; my feelings more and more   much suffering had been appointed.
intense.  The attempt to suppress     And the measure of my days, what
my emotions only more and more en-  it is. How long I am to live; how
kindled them. IT While Iwas musing  long I am to bear these accumulated
the fire burned.  Literally, "in my  sorrows. 1~ That I may know how
meditation the fire burned."  That is, frail I am. Marg., What time 1 have
while I was dwelling on the subject;  here. Prof. Alexander renders this,
while I was agitating it in my mind;  when I shall cease.  So De Wette.
while I thought about it,-the flame  The Hebrew word here used —nt,
was enkindled, and my thoughts found  hhadail-means ceasing to be; hence,
utterance. He was unable longer to  frail; then, destitute, left, forsaken.
suppress his feelings, and he gave  An exact translation would be, "that
vent to them in words. Comp. Jer.  I may know at what (time) or (point)
xx. 9; Job xxxii. 18, 19. ~ Then   I am ceasing, or about to cease." It
spake I with my tongue. That is, in  is equivalent to a prayer that he
the words which are recorded in this  might know when these sufferingspsalm. He gave vent to his pent-up  when a life so full of sorrow-would
feelings in the language which fol-  come to an end. The language is an
lows. Even though there was a feel-  expression of impatience; the uttering of murmuring and complaining, ance of a feeling which the psalmist
he sought relief in stating his real  knew was not right in itself, and
difficulties before God, and in seeking  which would do injury if expressed
from him direction and support.    before men, but which the intensity
4. LORD, make me to know mine    of his feelings would not permit him
end.  This expresses evidently the  to restrain, and to which he, theresubstance of those anxious and trou-  fore, gives utterance before God.
bled thoughts (vers. 1, 2) to which he  Similar expressions of impatience in
had been unwilling to give utterance.  view of the sufferings of a life so
His thoughts turned on the shortness  short as this, and with so little to
of life; on the mystery of the Divine  alleviate its sorrows, may be seen
arrangement by which it had been   much amplified in Job iii. 1-26; vi.
made so short; and on the fact that  4-12; vii. 7; xiv. 1-13. Before we
so many troubles and sorrows had   blame the sacred writers for the in.
been crowded into a life so frail and  dulgence of these feelings, let us care.
so soon to terminate. With some im-  fully examine our own hearts, and
patience, and with a consciousness  recall what has passed through our
that he had been indulging feelings  own minds in view of the mysteries
on this subject which were not pro-  of the Divine administration; and




348                         PSALM   XXXIX.
5 Behold, thou hast made my         6 Surely every man walketh in
days as an handbreadth; and         2 a vain show; surely they are
mine age is as nothing before      disquieted in vain: he y heapeth
thee: verily every man 1 at his     up riches, and knoweth not who
best state is altogether vanity.    shall gather them.
Selah.                                   Isettled.       2 an image.
x Ps. xc. 4, etc.            y Eccles. ii. 18, etc; Luke xii. 20, 21.
let us remember that one great object  nothing at all. IT Before thee. As
of the Bible is to record the actual  over against thee; that is, in comfeelings of men - not to vindicate  parison with thee. Comp. Isa. xl. 17,
them, but to show what human na-    "All nations before him are as noture is even in the best circumstances,  thing;" that is, over against him, or
and what the human heart is when as  in comparison with him. When the
yet but partially sanctified.       two are placed together, the one
5. Behold, thou hast made my days  seems to be as nothing in the presence
as an handbreadth. Literally, "Lo,  of the other. So the life of man,
handbreadths hast thou given my     when placed by the side of the life of
days."  The word rendered hand-     God, seems to be absolutely nothing.
breadth means properly the spread    ~ Verily every man at his best state
hand; the palm; the hand when the    is altogether vanity. Marg., settled.
four fingers are expanded. The word  The idea is, that every man -is conis then used to denote anything very  stitutedvanity. Literally, "Allvanity
short or brief. It is one of the small-  every man is constituted."  There
est natural measures, as distinguished  seems to be nothing but vanity; and
from the " foot "-i. e. the length of  this is the result of a Divine constituthe foot; and from the cubit,-i. e.  tion or arrangement. The idea exthe length of the arm to the elbow.  pressed in our common version, "at
It is the shortness of life, therefore,  his best state," however true in itself,
that is the subject of painful and com-  is not in the original. The thoughts
plaining reflection here. Who has   in the original are (a) that all men
not been in a state of mind to sym-  are vanity; that is, life is so short,
pathise with  the feelings of the   and man accomplishes so little, that it
psalmist?   Who is there that does  seems to be perfect vanity; and (b)
not often wonder, when he thinks of  that this is theresult of the Divine conwhat he could and would accomplish  stitution under which man was made.
on earth if his life extended to a  It was the fact that man has been so
thousand years, and when he thinks  made which gave so much trouble to
of the great interests at stake in re-  the mind of the psalmist.
ference to another world which God    6. Surely every man walketh in a
has made dependent on so short a    vain show. Marg., an image. The
life? Who can at all times so calm  word  rendered  vain  show- -,
down his feelings as to give utterance  tzelem-means properly a shade, a
to no expressions of impatience that  shadow; and then, an image or likelife is so soon to terminate?  Who is  ness, as shadowing forth any real
there that reflects on the great in-  object. Then it comes to denote an
terests at stake that has not asked  idol, 2 Kings xi. 18; Amos v. 26.
the question why God has not given  Here the idea seems to be that of an
man more time to prepare for eter-  image, as contradistinguished from a
nity?   ~ And mine age.    Or, my   reality; the shadow  of a thing, as
life.  The word here used —l5n,     distinguished from the substance. Man
hheled-means properly duration of   seems to be like an image, a shadow,
life, lifetime; and then, life itself;  a phantom,-and not a real object,
Job xi. 17. 1~ Is as nothing. That  walking about. He is a form, an apis, it is so short that it seems to be  pearance, that soon vanishes away like




PSALM    XXXIX.                       349
7 And now, LORD, what wait I       8 Deliver   me   from  all my
for? my hope is in thee.          transgressions; make me not the
a shadow. ~ Surely they are dis-   consideration with every one, not to
quieted in vain.  That is, they are  make the amassing of wealth the
actively engaged; they bustle about;  great business of life.
they are full of anxiety; they form  7. And now, LORD, what wait I
plans which they execute with much  for? From the consideration of a vain
toil, care, and trouble; yet for no pur-  world,-of the fruitless efforts of man,
pose worthy of so much diligence and  -of what so perplexed, embarrassed,
anxious thought.  They are busy,   and troubled him,-the psalmist now
bustling shadows-existing for no real turns to God, and looks to him as the
or substantial purposes, and accom-  source of consolation.  Turning to
plishing nothing.  " What shadows  him, he gains more cheerful views of
we are, and what shadows do we pur- life. The expression " What wait I
sue," said the great orator and states-  for?" means, what do I now expect or
man, Edmund Burke; afid what a     hope for; on what is my hope based;
striking and beautiful comment on  where do I find any cheerful, comfortthe passage before us was that saying,  ing views in regard to life? He had
coming from such a man, and from   found none in the contemplation of
one occupying such a position. ~ He  the world itself, in man and hf purheapeth up riches. The word here used  suits; in the course of things so
means to heap up, to store up, as  shadowy and so mysterious; and he
grain, Gen. xli. 35; or treasures, Job  says now, that he turns to God to
xxvii. 16; or a mound, Hab. i. 10. find comfort in his perplexities. ~ My
Here it undoubtedly refers to the  hope is in thee.   In thee alone.
efforts of men in accumulating wealth,  My reliance is on thee; my expectation
or storing up property. This was the  is from thee. It is not from what
thing which struck the psalmist as the  I see in the world; it is not in my
leading employment of these moving  power of solving the mysteries which
shadows,-a fact that would strike  surround me; it is not that I can see
any one as he looks upon this busy the reason why these shadows are
world. ~I And knoweth not who shall  pursuing shadows so eagerly around
gather them. Who shall gather them  me; it is in the God that made all,
to himself; to whom they will go   the ruler over all, that can control
when he dies.    Comp. Job xxvii.  all, and that can accomplish his own
16-19; Eccles. ii. 18, 21; v. 13, 14;  great purposes in connexion even with
Luke xii. 20. The idea is, that it is these moving shadows, and that can
not only vanity in itself, considered as  confer on man thus vain in himself
the great business of life, to attempt  and in his pursuits that which will be
to accumulate property,-seeing that  valuable and permanent. The idea
this is not what the great object of  is, that the contemplation of a world
life should be, and that a life thus  so vain, so shadowy, so mysterious,
spent really amounts to nothing,-but  should lead us away from all expectavanity in this respect also, that a man  tion of finding in that world what we
can have no absolute control over his  need, or finding a solution of the
property when he is dead, and he   questions which so much perplex us,
knows not, and cannot know, into   up to the great God who is infinitely
whose hands his accumulated gains  wise, and who can meet all the nemay fall. The facts on this subject;  cessities of our immortal nature; and
the actual distribution of property  who, in his own time, can solve all
after a man is dead; the use often  these mysteries.
made of it, against which no man can  8. Deliver me from all my transguard,-should, together with other gressions.  Recognising, as in Ps.
and higher motives, be a powerful  xxxviii. 3-5, his sins as the source of




350                        PSALM XXXIX.
reproach of the foolish.           mouth; because thou didst it.
9 I was dumb, I opened not my      10 Remove thy stroke away
all his troubles and sorrows. If his  acquiesced-he had no disposition to
transgressions were forgiven, he felt say anything against the governmisnt
assured that his trouble would be  of God. He was dumb, not by putremoved. His first petition, there- ting a restraint on himself, but before, is, that his sins might be par-  cause he had nothing to say.  ~
doned, with the implied conscious  Because thou didst it. Thou hast
assurance that then it would be con-  done that which was so mysterious
sistent and proper for God to remove  to me; that about which I was so
his calamity, and deliver him from  much disposed to complain; that
the evils which had come upon him.  which has overwhelmed me with
~, Make me not the reproach of the  affliction and sorrow. It is now, to
foolish. Of the wicked; of those who  my mind, a sufficient reason for siare foolish, because they are wicked. lencing all my murmurs, and proSee Notes on Ps. xiv. 1. The prayer  ducing entire acquiescence, that it has
here is, that God would not suffer him  been done by thee. That fact is to
to become an object of reproach to  me sufficient proof that it is right,
wicked and foolish men; that is, as  and wise, and good; that fact makes
the passage implies, that God would  my mind calm. The best proof that
not so continue to treat him as if  anything is right and best is that it is
he were a sinner as to justify to them-  done by God. The most perfect calmselves their reproaches of him as a  ness and peace in trouble is produced,
wicked man.   In other words, he   not when we rely on our own reasonprays that God would forgive his sin, ings, or when we attempt to compreand would withdraw   his hand of hend and explain a mystery, but when
affliction, so that even the wicked  we direct our thoughts simply to the
might see that he was not angry with  fact that God has done it. This is
him, but that he was an object of the  the highest reason that can be preDivine favour.                     sented to the human mind, that what
9. Iwas dumb. See Notes on ver. 2. is done is right; this raises the mind
Comp. Isa. liii. 7. The meaning here  above the mysteriousness of what is
is, that he did not open his mouth  done, and makes it plain that it should
to complain; he did not speak of God  be done; this leaves the reasons why
as if he had dealt unkindly or un-  it is done, where they should be left,
justly with him. ~[ I opened not my  with God.  This consideration will
mouth. I kept entire silence. This  calm down the feelings when nothing
would be better rendered, " I am   else would do it, and dispose the mind,
dumb; I will not open my mouth."   even under the deepest trials, to acThe meaning is, not that he had been  quiescence and peace. I saw this verse
formerly silent and uncomplaining,  engraved, with great appropriateness,
but that he was now silenced, or that  on a beautiful marble monument that
his mind was now calm, and that he  had been erected over a grave where
acquiesced in the dealings of Divine  lay three children that had been sudProvidence. The state of mind here,  denly cut down by the scarlet fever.
it should be further observed, is not  What could be more suitable in such
that which is described in ver. 2. a trial than such a text? What could
There he represents himself as dumb,  more strikingly express the true feelor as restraining himself from utter-  ings of Christian piety-the calm
ing what was in his mind, because he  submission of redeemed souls-than
felt that it would do harm, by en-  the disposition of parents, thus becouraging the wicked in their views  reaved, to record such a sentiment
of God and of his government; here  over the grave of their children?
he says that he was now silenced-he  10. Remove thy stroke away from




PSALM   XXXIX.                         351
from me: I am consumed by the       every man is vanity.   Selah.
blow of thine hand.                   12 Hear my prayer, O LORD,
11 When thou with       rebukes   and give ear unto my cry; hold
dost correct man for iniquity,      not thy peace at my tears: for I
thou makest 2 his beauty to con-    am  a stranger with thee, and a
sume away like a moth: surely         2 that which is to be desired in him to melt
1 conflict.            away.
me. And yet this calm submission,   man for his sin; or dost express thy
as expressed in ver. 9, does not take  sense of the evil of sin by the calamiaway the desire that the hand of God  ties which are brought upon him. ~[
may be removed, and that the suffer-  Thou makest his beauty. Marg., That
ing that is brought upon us may cease.  which is to be desired in him. The
Perfect submission is not inconsistent  Hebrew means desired, delighted in;
with the prayer that, if it be the will then, something desirable, pleasant; a
of God, the calamity may be removed:  delight. Its meaning is not confined
Luke xxii. 42.  On the word here    to beauty. It refers to anything that
rendered stroke -.Y, naiga - see    is to man an object of desire or deNotes on Ps. xxxviii. 11. It is equiva-  light,-strength, beauty, possessions,
lent here to chastisement, or judg-  life itself. All are made to fade away
ment. It refers to the trial which he  before the expressions of the Divine
was then enduring, whatever it was,  displeasure.  [ To consume away like
which had given occasion to the feel-  a moth. Not as a moth is consumed,
ings that he says (ver. 1, 2) he had  but as a moth consumes or destroys
felt bound to suppress when in the  valuable objects, such as clothing.
presence of the wicked, but in refer-  See Notes on Job iv. 19. The beauty,
ence to which he had learned entirely  the vigour, the strength of man is
to acquiesce (ver. 9).  From  that  marred and destroyed, as the texture
trial itself he now prays that he may  of cloth isby the moth. ~t Surely every
be delivered. I~ I am consumed.  I  man is vanity. That is, he is seen to
am  wasting away.   I cannot long   be vanity-to have no strength, no
bear up under it. I must sink down  permanency-by the ease with which
to the grave if it is not removed. See  God takes away all on which he had
ver. 13. ~ By the blow of thine hand.  prided himself. See Notes on ver. 5.
Marg., as in Heb., conflict. That is,  12. Hear my prayer, 0 LORD, and
the blow which God brings on any one  give ear unto my cry.  That is, in
when he has, as it were, a strife or a  view of my affliction and my sins; in
conflict with him.  It is designed  view, also, of the perplexing queshere to express his affliction, as if God  tions which have agitated my bosom;
had struck him.                     the troublous thoughts which passed
11, When thou with rebukes.  The  through my soul, which I did not dare
word hererenderedrebukes means pro-  to express before man (vers. 1, 2),
perly (a) proof or demonstration; (b)  but which I have now expressed be.
confutation or contradiction; (c) re-  fore thee.  ~ Hold not thy peace.
proof'or admonition by words; (d) re-  Be not silent. Do not refuse to anproof by correction or punishment.  swer me; to speak peace to me. ~[
This is the meaning here. The idea  At my tears. Or rather, at my weepof the psalmist is, that God, by punish-  ing; as if God heard the voice of his
ment or calamity, expresses his sense  weeping. Weeping, if unmurmuring,
of the evil of human conduct; and   is of the nature of prayer, for God
that, under such an expression of it,  regards the sorrows of the soul as he
man, being unable to sustain it, melts  sees them.  The weeping penitent,
away or is destroyed. ~ Dost cor-   the weeping sufferer, is one on whom
rect man for iniquity. Dost punish  we may suppose God looks with




352                       PSALM   XXXIX.
sojourner, as all my fathers were. recover  strength, before I go
13  0 spare me, that I may' hence, and be no more.
compassion, even though the sorrows  sure (comp. Job xvi. 9); and the
of the soul do not find words to give  psalmist now prays that he would
utterance to them. Comp. Notes on  turn away his eyes, and leave him. I~
Job xvi. 20. See also Rom. viii. 26.  That I may recover strength. The
I For I am a stranger. The word    word here used - ^_,     balag -
used — n, gair-means properly a    means, in Arabic, to be bright; to
sojourner; a foreigner; a man living  shine forth; and then, to make cheerout of his own country: Gen. xv. 13;  ful, to enliven one's countenance, or
Ex. ii. 22. It refers to a man who  to be joyful, glad. In Job ix. 27, it
has no permanent home in the place  is rendered comfort; in Job x. 20,
or country where he now is; and    that I may take comfort; in Amos v.
it is used here as implying that,  9, strengtheneth. It is not used elsein the estimation of the psalmist  where. The idea is that of being
himself, he had no permanent abode  cheered up; of being strengthened
on earth. He was in a strange or   and invigorated before he should pass
foreign land.  He was passing to a  away. He wished to be permitted to
permanent home; and he prays that  recover the strength which he had
God would be merciful to him as to  lost, and especially to receive consolaa man who has no home-no per-      tion, before he should leave the earth.
manent abiding place - on earth.   He desired that his closing days
Comp. Notes on Heb. xi. 13; 1 Peter  might not be under a cloud, but that
ii. 11. J[ And a sojourner. This word  he might obtain brighter and more
has substantially the same significa-  cheerful views, and have more of the
tion. It denotes one living in ano-  consolations of religion before he
ther country, without the rights of a  should be removed finally from this
citizen. ~t As all my fathers were.  world.  It is a wish not to leave
All my ancestors.  The allusion is the world in gloom, or with gloomy
doubtless derived from the fact that  and desponding views, but with a
the patriarchs Abraham, Isaac, and  cheerful view of the past; with joyJacob thus lived as men who had no  ful confidence in the government of
permanent home here,-who had no    God; and with bright anticipations
possession of soil in the countries  of the coming world. ~[ Before Igo
where they sojourned,-and whose    hence. Before I die. ~[ And be no
whole life, therefore, was an illustra-  more. Be no more upon the earth.
tion of the fact that they were on a  Comp. Notes on Ps. vi. 5; xxx. 9.
journey-a journey to another world.  See also Notes on Job xiv. 1-12.
1 Chron. xxix. 15,-"For we are     Whatever may have been his views
strangers before thee, and sojourners,  of the future world, he desired to
as were all our fathers; our days on  be cheered and comforted in the prosthe earth are as a shadow, and there  pect of passing away finally from
is none abiding."  Comp. Notes on  earth. He was unwilling to go down
Heb. xi. 13-15.                    to the grave in gloom, or under the
13. 0 spare me. The word here    influence of the dark and distressing
used-from rt', shaah-means to      views which he had experienced, and
look; and then, in connexion with  to which he refers in this psalm. A
the preposition, to look away from;  religious man, about to leave the
and it here means, Look away from  world, should desire to have bright
me; that is, Do not come to inflict  hopes and anticipations. For his own
death on me. Preserve me. The idea  comfort and peace, for the honour of
is this: God seemed to have fixed his  religion, for the glory of God, he
eyes on him, and to be pursuing him  should not leave those around under
with the expressions of his displea.  the impression that religion does no



PSALM    XL.                             353
thing to comfort a dying man, or to    being in a horrible pit, from which he
inspire with hope the mind of one      had been delivered in answer to prayer,about to leave the earth, or to give   a deliverance so remarkable that the
to the departing friend of God cheer-     ect ould be to lead many, on account
fill anticipations of the life to come.  of it, to praise God, vers. 13.
(2.) A statement of the blessedness of
A joyful confidence in God and his     the man that made the Lord his trust,
government, when a man is about        and put confidence in hin rather than in
to leave the world, does much, very    the proud of the earth, or in those who
much, to impress the minds of others   were faithless or deceitful, ver. 4.
with a conviction of the truth and        (3.) A grateful remembrance of the
reality of religion, as dark and gloomy  many works of the Lord;-evidently as
views can hardly fail to lead the world  laying the foundation of obligation to
t. a. w.     serve him in every way possible, and as
to ask what that religion is worth     a reason of the purpose of obedience
which will not inspire a dying man     immediately referred to, ver. 5.
with hope, and make him      calm  in     (4.) A statement of what he had done,
the closing scene.                     or what he proposed to do, as expressive
of his sense of obligation, or of the serPSALM XL.                  vice which God required of him, vers.
This psalm, which purports to have   6-10. The speaker in the psalm says
been composed by David, is another of  that God did not require of him sacrifice
the psalms addressed or dedicated "to  and offering-that is, the bloody sacrithe chief Musician;" that is, which he  fices prescribed in the Hebrew ritual,
is desired to adjust to the appropriate  ver. 6; that God had disposed him to
music; and it is, therefore, probably one  obey, or had prepared him to render
that was particularly intended to. be em-  such obedience as was required-(" Mine
ployed in the public worship of the He-  ears hast thou opened"), ver. 6; that
brews. On the meaning of this expres-  he came to obey, in accordance with
sion, see Notes to the inscription of Ps. iv.  some prediction or previous record in reThere is no method of ascertaining   gard to him, ver. 7; that he found his
with certainty on what occasion the    supreme pleasure in doing the will of
psalm was composed. Doubtless it was   God, ver. 8; and that, in pursuance of
in view of some of the trials which oc-  this arrangement and of this purpose,
curred in the life of David, since there  he had made known the will of Godwere many of these to which the senti-  had preached righteousness in the great
ments of the psalm may with propriety   congregation, and had faithfully declared
be applied.- As it is impossible now,  the salvation of God, vers. 9, 10.
however, from anything in the psalm      (5.) Prayers and supplications founded
itself, to ascertain which of those afflic-  on these facts- on his trials; on his
tions were here referred to, or which  dangers; on the attempts of his enemies
suggested the psalm, conjecture would  to destroy him; on his desire for the
be useless; nor, if we could ascertain to  welfare and safety of the people of God,
what particular time of his life he made  vers. 11-17. Particularly (a) prayer for
reference, would it furnish any material  his own deliverance from  the troubles
aid in interpreting the psalm. It is to  which encompassed him still, vers. 11be presumed, however, that there was a  13; (b) prayer that those who were
reference to some trouble or calamity in  opposed to him  might be abased and
his own life; and even if it be supposed  humbled, vers. 14, 15; (c) prayer that
that the psalm was designed to refer    those who sought the Lord might rejoice
wholly to the Messiah, and to be descrip-  and be glad, ver. 16; and (d) a prayer
tive of his sufferings, still it is probable  for himself, as poor and needy, on the
that the language employed was sg-      grounds that God was his help and his
gested by something in the life of the  deliverer, ver. 17.
author of the psalm, and that he was      A very important and difficult quesled to contemplate the future sufferings  tion occurs here. It is the question to
of the Messiah in connexion with his    whom the psalm originally referred.
own trials.                               On this question there have been the
The contents of the psalm are as fol-  following opinions: (1) That it refers
lows:-                                 originally and exclusively to David; (2)
(1.) A reference to some time of cala-  that it had an original and exclusive
mity or deep sorrow, represented by     reference to the Messiah; (3) that it is




354                             PSALM    XL.
susceptible of a double application, part  had originally a different design. The
of the psalm having reference to David,  very point of his quotation is based on
and the other portion to the Messiah, as  the fact that he was adducing a passage
having been suggested by his own cir-  which had original reference to the Mescumstances; and (4) that the portion   siah, and which might be properly
of the psalm applied to the Messiah in  quoted as characterizing his work. The
Heb. x. 5-9 is applied by way of accorz-  proof (as derived from  this fact) that
inodation, or as expressing the meaning  the psalm had reference to the Messiah,
of the author of the epistle to the He-  consists of two things:-(a) That it is
brews, but without affirming on the part  so applied by an inspired apostle, which,
of the writer of that epistle that the  with all who admit his inspiration would
psalm had originally any Messianic re-  seem to be decisive of the question; (b)
ference.                                that he so applied it, shews, in the cirIt would be too long to examine these  cumstances, that this was an ancient and
opinions in detail; and all that is need-  admitted interpretation. He was writing
ful in this brief introduction to the psalm  to those who had been Jews; to those
may be to state some reasons for what  whom he was desirous of convincing as
seems to me to be the true opinion, that  to the truth of what he was alleging in
the psalm had an original and exclusive  regard to the notion of Hebrew sacrireference to the Messiah, or that it is one  fices. For this purpose it was necessary
of the compositions in the Old Testa-  to appeal to the Old Testament; but it
ment, like Ps. ii., xxii., and Is. liii.,  cannot be supposed that he would adwhich were designed by the Spirit of   duce, as proof, a passage whose relevancy
inspiration to describe the Messiah, as to  to the point would not be at once adsome of his characteristics, and as to  mitted. It may be presumed, therefore,
what he would suffer.                  that the passage was commonly applied
(1) There are such psalms, such por-  by the Hebrews themselves to the purtions of the Old Testament.   This is  pose for which the apostle used it, or
admitted by all who believe in the in-  that the application, when made, was
spiration of the Scriptures. The Messiah  so plain and obvious that they would
was the hope of the Jewish people. He  not call it in question.
was the subject of their most sublime     (3) The entire psalm may be applied
prophecies. The nation was accustomed  to the Messiah without anything forced
to look forward to him as their great  or unnatural in the interpretation. This
Deliverer.  In all times of national   will be shewn, in detail, in the exposicalamity they looked forward to the    tion of the psalm; but in the meantime
period when he would appear for their  it may not be improper to refer to the
rescue. He was, so to speak, the "hero"  principal difficulties in such an applicaof their national literature; the bright  tion, and to the principal objections deobject in the future to which all the  rived from this source against the idea
sacred writers looked forward; the glo-  that the psalm refers to the Messiah.
rious Saviour and Deliverer whose com-  The principal of these relate to the foling, and the anticipated benefit of whose  lowing  points: -(a) In  ver. 2 the
coming, animated their lays, and cheered  speaker in the psalm says: "He brought
them in the darkest days of trouble and  me up also out of an horrible pit, and
sorrow. Comp. Introd. to Isaiah, ~7.   out of the miry clay, and set my feet
(2) The author of the epistle to the He-  upon a rock, and established my goings;"
brews expressly applies a part of this  and on the ground of this, he gives
psalm   to the Messiah, Heb. x. 5-9.    thanks to God.   But there is no real
There can be no reasonable doubt that  difficulty in supposing that this refers
he quoted this with the belief that the  to the Messiah, and that it was actually
psalm had original reference to him, and  fulfilled in the case of the Lord Jesus.
that he did not use the language by way  His enemies often plotted against his
of accommodation, for he was endeavour-  life; they laid snares for him; they
ing to demonstrate a point, or to prove  endeavoured to destroy him; his danthat what he was stating was true. This  gers may well be represented as "an
he does by referring to the passage in  horrible pit," and as "miry clay;" and
the psalm as proof on the point then   his deliverance from those perils may
cneder consideration. But there would  well be compared with the case of one
have been no proof-no argument-in      who is raised up from such a pit, and
the case, if he had merely quoted lan-  from  the deep mire.  Even supposing
guage by way of accommodation, which   that this was designed to refer to the




PSALM    XL.                            365
personal experience of the psalmist him-  sinful men, and as so truly bearing what
self, still the language would be figura-  was due to their sins, that he might
tive, and must be designed to refer to  speak of those sins as if they were his
some danger, peril, or trouble that would  own, as one might speak of a debt inbe well represented by being thrown into  curred by a friend, and which he had
such a pit, or sinking in miry clay. It  brought himself under voluntary oblicannot be supposed that the psalmist    gation to pay, as if it were his own, and
meant to say this had really and literally  might say, "it is no longer his, but
occurred in his own life. Without any   misne."  The language of Scripture in
impropriety, therefore, the language may  regard to the relation of the Redeemer
be applied to the trials and dangers of  to sin is often so marked and striking as
the Messiah, and to the merciful inter-  to suggest and to justify this language.
position of God in delivering him. (b)  See 2 Cor. v. 21; Gal. iii. 13. Second.
The second objection or difficulty in re-  It is possible, after all, that the word
ferring it to the Messiah is derived from  rendered iniquities in the psalm, means
what is said in ver. 12:" Mine iniquities  here  merely  calamity, trouble, sorhave taken hold on me, so that I am not  row.  (See Notes on Heb. x. 5; and
able to look up; they are more than the  comp. Prof. Stuart on the Epistle to the
hairs of my head; therefore my heart    Hebrews, Excursus xx., p. 594.) So the
faileth me."  But, in reference to the  same word which is here used means, in
propriety of applying this to the Messiah,  2 Sam. xvi. 12, " It may be that the Lord
two remarks may be made: First. It      will look on mine affliction." The words
may be true that the Messiah was so    iniquity and calamity-sin and punishidentified with men-became so truly a   mnent-are  closely connected  in  the
substitute for sinners-experienced in   Scriptures; so closely that the one is
his own soul, in the deep sorrows of the  often put for the other, and when a
atonement, so intensely the effects of  sacred writer speaks of his sin, he often
their sin,-and so bore the sufferings   means the suffering or calamity that has
that were expressive of the Divine sense  come upon him in consequence of his
of the evil of sin, that the language   sin. So the Messiah may be understood
might be applied to him as if these sins  here to mean that the calamities or woes
were his own.    He was treated as if   which had come upon him in consethey were his-as if he had been a sin-  quence of his taking upon him the sins
ner. He so made them his own, that it   of the world made it proper to say that
was proper he should be treated as if   his "iniquities"-the iniquities which
they were his, and that he might feel he  he had assumed, or which, in the lanwas suffering as if they were his. It is  guage of Isaiah, he " bore "-had " taken
true that they could not be literally   hold on him, so that he was not able to
transferred to hi; it is true that in no  look up;" or, considering their great
proper sense of the term was he a sinner;  number, he might sa, " they are more
it is true that in the just signification of  than the hairs of my head, therefore my
the word he was not  guilty," and that  heart faileth me."  (c) A third objection
God always saw he was personally inno-  to the application of the psalm to the
cent; but still it is true that, in the  Messiah is, that it cannot be supposed
work of the atonement, he was treated   he would utter such imprecations on his
as if he had been a sinner, and that, in  enemies as are found in vers. 14, 15:
this sense, he might speak of the sins  "Let them be ashamed and confounded;
for which he suffered as his own. He    let them be driven backward; let them
had voluntarily assumed them, and he    be desolate."  To this it may be replied,
was suffering for them  as if they had  that such imprecations are as proper in
been his. Thus we have in Isa. liii. 4-6  the mouth of the Messiah as in the
similar language applied to him: " He   mouth of David; and that they are imhath borne our griefs, and carried our  proper in neither. Both David and the
sorrows;"  "he was wounded for our      Messiah did utter denunciations against
transgressions, he was bruised for our  the enemies of piety and of God. There
iniquities; the chastisement of our peace  is no evidence that there was any mawas upon him;" "the Lord hath laid      lignant feeling in either case; nor is it
on him the iniquity of us all."  If such  inconsistentwith the highest benevolence
language might properly be applied to  to utter denunciation of guilt.   God
him and his sufferings, then there could  constantly does it in his word; and he
be no impropriety or incongruity in his  as often does it in the dealings of his
regarding himself as so identified with  Providence.  The wicked cannot walk




356                          PSALM   XL.
PSALM     XL.             LORD: and he inclined unto me,
To the chief Musician. A Psalm of David.  and heard my cry.
I1 WAITED       patiently for the             In waiti I waited.
I1_.1 In waiting I waited.
through this world without meeting de-  and that the sentiments were repeated,
nunciations of their guilt on every hand,  does not in any manner detract from the
and there was no impiety in the fact that  supposition that it is inspired.
he who will pronounce a sentence in the
great day of judgment on all guilty men,  1. I waited patiently for the LORD.
should apprize them beforehand of what  Marg., as in Heb., In waiting Iwaited.
would be sure to come upon them. The  That is, I continued to wait. It was
objections, then, are not of such a nature  not a single, momentary act of xthat it is improper to regard the psalm
as wholly applicable to the Messiah.  pectation or hope; it was continuous;
(4) The psalm cannot be applied with or, was persevered i. The idea is,
propriety to David, nor do we know of  that his prayer was not answered at
any one to whom it can be applied but  once, but that it was answered after
the Messiah. It was not true of David  he had made repeated prayers, or
that he "had come to do the will" of  when it seemed as if his prayers
God, in view of the fact that God did  would not be answered. It is earnest,
not require sacrifice and offerings, vers. 
6, 7; it was not true that it was written e  g p    r tt s       d 
of him "in the volume of the book,"  it s continued supplication and hope
that he delighted to do the will of God,  when there seemed to be no answer to
and that he had come into the world in  prayer, and no prospect that it would
view of the fact that it had been so  be answered. ~ And he inclined unto
written (vers. 7, 8); it was not true  me. That is, ultimately he heard and
that it had been his characteristic work  answered me; or he turned himself
to "preach righteousness in the greatfavourably towards me as the result
congregation" (ver. 9); but all this was erseer     ray     The word
true of the Messiah. These expressions inclined" erng  eansproperly bowed;
are such as can be applied only to him;  t  i slinedbhenefeasproperlyb ed;
and, taking all these circumstances to-  that is, he bent forward to hearken,
gether, the conclusion seems to be a pro-  or to place his ear near my mouth and
per one that the whole psalm had ori-  to hear me. At first lie seemed as
ginal reference to the Redeemer, and is  one that would not hear; as one that
to be interpreted as appplying to him  throws his head backward or turns
alone.                              his head away. Ultimately, however,
There is a remarkable resemblance be-  lie e  forward to receive my prayer.
tween the close of this psalm (vers. 13 —
17) and Ps. lxx. Indeed, that entire   And heard my cry.    The cry or
psalm is the same as the closing part of  supplication which 1 made for help;
this one. Why that portion of the psalm  the cry which I directed to him in
before us is thus repeated, and why it  the depth of my sorrows and my
is separated from this and made a psalm  danger, ver. 2. As applied to the
by itself, is wholly unknown. It cannot  Redeemer, this would refer to the
be supposed to be an error in transcrib-  fact that in is sorrows, in the deep
ing, for the error would be too material, 
ing, for the error would be too materialsorrows connected with the work of
and would most certainly be detected.sorowsconnected with te work of
Perhaps it can best be accounted for by redemption he persevered in calling
supposing the author of Ps. lxx. to have  on God, and that God heard him, and
been in the state of mind, and in the  raised him up to glory and joy. See
circumstances there described, and by  Matt. xxvi. 36-46.  Comp. Notes on
supposing that instead of writing a new  Heb. v. 7. The time supposed to be
psalm which would express his feelings,  referred to, is after his sufferings were
he found that this part of Ps. xl., already  closed  after his work was done;
composed; would describe so exactlye fr                  t   d     
what he wished to express, and that        he rose from the 
le regarded it as so adapted to be a  the language of grateful remembrance
prayer by itself, that he therefore copied  which we may suppose he uttered in
it.  The fact that it was thus copied,  the review of the amazing sorrows




PSALM XL.                           357
2 He brought me up also out        3 And he hath put a new song
of 1 an horrible pit, out of the   in my mouth, even praise unto
miry clay, and set my feet upon    our God: many shall see it, and
a rock, and established my goings.  fear, and shall trust in the LORD.
1 a pit of noise.
through which he had passed in mak-  of atonement done, it became certain
ing the atonement, and in the recollec-  that he would never be exposed again
tion that God had kept him in those  to such dangers, or sink into such a
sorrows, and had brought him  up   depth of woes, but that his course
from such a depth of woe to such a  ever onward would be one of safety
height of glory.                   and of glory.
2. He brought me up also out of an  3. And he hath put a new song in
horrible pit. Marg., A pit of noise.  my mouth. See Notes on Ps. xxxiii.
The word here used means a pit; a  3. The idea is, that he had given a
cistern; a prison; a dungeon; a grave. new or fresh occasion for praise. The
This last signification of the word is  deliverance was so marked, and was
found in Ps. xxviii. 1; xxx. 4; lxxxviii. such an addition to former mercies,
4; Isa. xxxviii. 18; xiv. 19. It may  that a new expression of thanks was
refer to any calamity-or to trouble,  proper. It was an act of such surlike being in a pit,-or it may refer  prising intervention on the part of
to the grave.  The word rendered   God that the language used on former
horrible —lit, shdon-means pro-    occasions, and which was adapted to
perly noise, uproar, tumult, as of express the mercies then received,
waters; of a crowd of men; of war.  would not be sufficient to convey the
Then it seems to be used in the sense  sense of gratitude felt for the present
of desolation or destruction, as ap-  deliverance.  As applied to the Mesplicable to the grave.  De Wette   siah, and referring (as it was supposed
understands it here of a pit, a cavern,  in the Notes on ver. 2) to his being
or an abyss that roars or is tumultu-  raised up to glory after the depth of
ous; that is, that is impassable. Per-  his sorrows, it would mean that no
haps this is the idea,-a cavern, deep  language hitherto employed to exand dark, where the waters roar, and  press gratitude to God would be adewhich seems to be filled with horrors.  quate to the occasion, but that the
So Rosenmiiller understands it. The  language of a new song of praise
LXX. renderitirc XcaKcov raal7rwpiaC,  would be demanded to celebrate so
a lake of misery. It is a deep and  great an event.  [ Even praise unto
horrid cavern, where there is no hope  our God. " To our God;"-identi.
of being rescued, or where it would  fying himself, as the Messiah does,
seem  that there would be certain  with his people, and expressing the
destruction. ~ Out of the miry clay. idea that the new song of praise was
At the bottom  of the pit. Where   appropriate to them as well as to himthere was no solid ground-no rock  self,-since they would be benefited
on which to stand. See Jer. xxxviii. by his work, and since God was their
6; Ps. lxix. 2, 14. ~ And set myfeet  God as well as his. Comp. John xx.
upon a rock. Where there was firm  17. ~ Many shall see it.    Great
standing. ~And establishedmygoings.  numbers of the human race shall be
Or, fixed my steps. That is, he en-  made acquainted with the occasion
abled me to walk as on solid ground;  which there was for such a song.
he conducted me along safely, where  ~ Andfear. Learn to reverence, to
there was no danger of descending  worship, to honour God, as the result
to the pit again or of sinking in  of what had been done. ~ And shall
the mire. If we understand this of  trust in the LonD. Shall confide in
the Redeemer, it refers to that time  God; shall put their trust in him;
when, his sorrows ended, and his work  shall become his true worshippers and




358                          PSALM XL.
4 Blessed is that man     that   hast done, and c thy thoughts
maketh the LORD his trust, and     which are to us-ward: they canrespecteth ~ not the proud, nor    not be reckoned up in order unto
such as " turn aside to lies.      thee: if I would    declare and
5 Many, O LORD my God, are       speak of them, they are more
thy b wonderful works which thou   than can be numbered.
z Ps. xv. 4.  a Ps. cxxv. 5.     c Jer. xxix. 11.
b Job ix. 10.             1 Or, none can order them unto thee.
friends;-(a) as the effect of this  never is drawn aside from the truth;
merciful interposition in behalf of him  he never deceives.
who had been thus in trouble or dis-  5. Many, 0 LORD my God, are thy
tress, andwho was enabled to triumph;  wonderful works which thou hast
(b) as the result of the work accom-  done. Literally, " Many [things], O
plished by him.. The effect of the Re-  Lord my God, hast thou done; thy
deemer's sorrows, and of God's merci- wonderful things and thy thoughts
ful help, would be that great numbers  towards us, it is not [possible] to
would learn to put their trust in God, state unto thee." The recollection of
or would become his true friends. the particular kindness shown to-the
No man, in fact, can compute the   speaker, as referred to in the previous
numbers of those who, in consequence  verses, suggests the recollection of the
of the work of the Messiah, will turn  great number of wonders that God
to God and become his true worship-  had done for his people,-the acts of
pers and friends.                  his kindness which it would be hope4. Blessed is that man that maketh  less to attempt to recount before him.
the LORD his trust. See Notes on   And who could enumerate and record
Ps. xxxiv. 8.  Comp. Ps. xxvii. 1. all the acts of God's benevolence toLiterally here, "The blessings of the  wards men in the works of creation,
man who places Jehovah for his con-  providence, and redemption; all that
fidence;" that is, who makes Him his  he has done in the history of the
security, or who feels that his security  Church, and for the individual memfor happiness and salvation is in Him.  bers of the Church in past times; all
[ And respecteth not the proud. The  that he has done to save his people
haughty, or those who are confident  in the days of persecution; all that
in themselves. Literally, "who looks  has been accomplished in our own innot to the proud;" that is, who does  dividual lives? Obviously these things
not depend on them for help and for  are beyond all power of enumeration
salvation. ~[ Nor such as turn aside  by man. They can be admired now
to lies. Who depart from the straight  only in the gross; eternity alone will
path, and incline to that which is  be sufficient for us to look at them
false and deceitful. The reference is  and to recount them in detail. The
to those who are easily made to swerve  phrase "wonderful works" means
from that which is true and honest  here remarkable interventions; things
to that which is delusive and false. fitted to excite astonishment; things
Their integrity cannot be confided in. that surpass what man could have
There is no security that they will be  anticipated; things that could have
disposed to do right.  The idea is, been done only by God. ~T And thy
that the man who trusts in God is thoughts which are to us-ward. Toblessed or happy, as compared with  ward us; or which pertain to us.
one who trusts in man;-man confi-  The word "thoughts" here refers to
dent in himself; man liable to fall the plans, purposes, arrangements of
into error; man who is easily led  God designed for our welfare; the
astray; man who is deceitful, and  things that are the result of his thinkwho cannot, therefore, be relied on. ing of our wants-of what we needGod is mighty, but not haughty; God  of what would do us good. See ver.




PSALM   XL.                           359
6 Sacrifice d and offering thou   thou   1 opened:   burnt-offering
didst not desire; mine ears hast    and sin-offering hast thou not
d Ps. 11. 16; Ilcb. x. 4-10.   required.
1 digged, Ex. xxi. 6.
17. ~ They cannot be reckoned up in  See Notes on Isa. i. 11.  The four
order unto thee. Marg., None can    words employed in this verse-sacriorder them  unto thee.   Literally,  fice, offering, burnt-offering, sin-offer"There is no putting them in order  ing-embrace all the species of sacribefore thee;" that is, there is no such  flee and offerings known among the
arranging of them, or disposing of  Hebrews; and the idea here is, that
them in order, that they can all be  no such offering as they were accusbrought into their proper place, so as  tomed to offer was required of him
to be perceived or numbered.  The   who is here referred to. A higher
Hebrew   word —?', arach-means      service was needed. ~ Thou didst not
properly, to place in a row; to put  desire. The word here rendered dein order; to arrange; as, to put an  sire means to incline to, to be favourarmy in battle array, or to draw it  ably disposed, as in reference to
up for battle, Judges xx. 20, 22; to  doing anything; that is, to will, to
put words in order for an argument,  desire, to please. The meaning here
or to arrange thoughts so as to pre-  is, that he did not will this or wish
sent an argument, Job xxxii. 14; to  it; he would not be pleased with it
set a cause in order before a judge, or  in comparison with obedience, or as a
to lay it before him, Job xiii. 18. substitute for obedience. He preThe word also means to place together  ferred obedience to any external rites
with anything, or by the side of any-  and forms; to all the rites and forms
thing,-that is, to make a compari-  of religion prescribed by the law.
son. Gesenius (Lex.) supposes that  They were of no value without obethis is the idea here, and that the  dience; they could not be substituted
proper interpretation is, Nothing can  in the place of obedience. This sentibe compared unto thee.    But the   ment often occurs in the Old Testaother interpretation seems best to ac-  ment, showing that the design of all
cord with the connexion, as. referring  the rites then prescribed was to bring
to the wonderful works of God, and  men to obedience, and that they were
to his thoughts of mercy and good-  of no value without obedience. See
ness as being beyond the power of   Notes on Isa. i. 10-20; comp. 1 Sam.
computation, or as too numerous to be  xv. 22; Ps. li. 16, 17; Hos. vi. 6; see
brought into order and arrangement  also Notes on Heb. x. 5. ~ Mine
before the mind. ~ If I would de-   earshast thou opened. Marg., digeed.
dare and speak of them. If I should  The Hebrew   word —-nI, karahattempt to speak of them; or to re-  means to dig; as, to dig a well, Gen.
count them. ~ They are more than    xxvi. 25; to dig a sepulchre, Gen.
can be numbered. More than man      1. 5. As used here this would procan enumerate. They go beyond the   perly mean, mine ears hast thou digged
power of language to express them.  out; that is, thou hast so opened
This is literally true. No language  them that there is a communication
of man can describe what God has    with the seat of hearing; or, in other
done and has purposed in fitting up  words, thou hast caused me to hear
this world as an abode for men, and  this truth, or hast revealed it to me.
in his mercy towards them           Comp. Isa. 1. 5, " The Lord God hatli
6. Sacrifice and offering. The first  opened mine ear, and I was not reof the words here used-r-lT, zebahh  bellious."  The meaning here would.
-means properly a bloody-offering;  be, that the ear had been opened, so
the other —ln73, minhhah-an offer-  that it was quick to hear. An'indising without blood, as a thank-offering. osition to obey the will of God is




360                           PSALM XL.
7 Then said I, Lo, I come: in     e the volume of the book it is
e Luke xxiv. 44; John v. 39.  written of me,
often expressed by the fact that the  idea was that they were for sin, or for
ears arestopped: Zech.vii.11; Ps.lviii. some act of guilt. In a general sense,
4,5; Prov. xxi. 13. There is manifestly  this was true of all bloody offerings or
no allusion here, though that has   sacrifices; but in these cases the atbeen supposed by many to be the     tention of the worshipper was turned
reference, to the custom  of boring  particularly to the fact of sin or transthrough the ear of a servant with an  gression.  T hou hast not required.
awl, as a sign that he was willing to  That is, thou hast not required them
remain with his master: Exod. xxi. 6;  as compared with obedience; in other
Deut. xv. 17. In that case the outer  words, thou hast preferred the latter.
circle, or rim of the ear was bored  These offerings would not meet the
through with an awl; here the idea is  case. More was necessary to be done
that of hollowing out, digging, exca-  than was implied in these sacrifices.
vating, that is, of making a pas.   They would not expiate sin; they
sage through, so that one could hear;  would not remove guilt; they would
not the mere piercing of the outer  not givetheconscience peace. Ahigher
ear. The essential idea is, that this  work, a work implied in an act of
truth had been communicated to him  obedience of the most exalted kind,
-that God preferred obedience to    was demanded in order to accomplish
sacrifice; and that he had been made  the work to be done. Comp. Ps. li. 16.
attentive to that truth, as if he had  7. Then said I.  In Heb. x. 7,,
been before deaf, and his ears had been  the apostle applies this to the Mesopened. The principal difficulty in  siah. See Notes on that verse. This
the passage relates to its application  is the most simple and satisfactory
in the Epistle to the Hebrews, ch. x. 5.  interpretation of the passage.  The
That difficulty arises from the fact  word " then" in this verse means,
that the Septuagint translates the  " since this is the case;" or, " things
phrase here by the words " a body hast  being thus."  It does not refer to
thou prepared me;" and that the     time, but to the condition of things.
author of the Epistle to the Hebrews  "Since it was certain that the work
founds an argument on that transla-  needful to be done could not be action, with reference to the work of  complished by bloody offerings-tlhe
the Messiah.   On this point, see   sacrifice of animals,-under these cirthe Notes on Heb. x. 5. It is per.  cumstances I said;" that is, I resolved
haps not now possible to explain this  or purposed to come. ~[ Lo, I come.
difficulty in a way that will be entirely  It is difficult to see how this could
satisfactory. [ Burnt offering. See  be applied to David; it is easy to see
Notes on Isa. i. 11. The peculiarity  howit could be applied to the Messiah.
of this offering was that it was con.  When all bloody offerings under the
sumed by fire. T And sin-offering.  law -all the sacrifices which men
Sin-offering was an offering or sacri.  could make- did not avail to put
fice made specifically for sin, with a  away sin, it was true of the Messiah
view to expiate either sin in general, that he came into t'he world to peror some specific act of sin. In the  form a higher work that would meet
Mosaic law there are two kinds of   the case-a lofty work of obedience,
these offerings prescribed;-trespass.  extending even unto death, Phil. ii.
offerings, or offerings for guilt or fault,  8. This is precisely the use which the
denoted by the word I' I, asham;    apostle makes of the passage in Heb.
and sin-offering, denoted by the word  x. 7, and this is clearly the most
used here. They are offerings which  obvious meaning. It is in no sense
were consumed by fire, Lev. v. 1-19;  applicable to David; it is fully apvi. 1-7; xiv. 10. But the essential  plicable to the Messiah. ~T In the




PSALM XL.                           361
8 If delight to do thy will, O   my God: yea, thy law is 1 within
f Joln iv. 34.               my heart.
1 in the midst of my bowels.
volume of the book.  Literally, "in  language of the Messiah himself, the
the roll of the book."  See Notes on  reference might be to all the books
Luke iv. 17. The phrase would most  of the Old Testament (for all were
naturally denote the roll of the law;  completed before he came), and not
but it might include any volume or  merely to those which had been writroll where a record or prophecy was  ten in the time of David. But still,
made. In a large sense it would em-  it is true that no such declaration, in
brace all that had been written at the  so many words, can now be found in
command of God at the time when    any of those books; and the meaning
this was supposed to be spoken. That  must be that this was the language
is, as spoken by the Messiah, it would  which was everywhere implied reinclude all the books of the Old   specting the Messiah; that this was
Testament.  See Notes on Heb. x. 7.  the substance of the description given
T It is written of me. It is recorded;  of him; that this characterised his
or, there is a record made of me; to  work as predicted there; —to wit,
wit, in this respect, that his great  that when all sacrifices and offerings
delight would be to do the will of  under the law failed; when they had
God.   The proper interpretation of  all shown that they were not efficathis expression must be, that there  cious to put away sin, One would
must be some record to be found in  come to perform some higher work
the "book" or" volume" referred to,  that would be effectual in putting
which was designed to describe him in  away transgression, and that this
this respect, or which had an original  work might, in the highest sense,
reference to him. The meaning is   be described as " obedience," or as
not that there was a general record  "doing the will of God."  This was
on the point of obedience which might  true. The language and the institube applied to him as well as to others,  tions of the Old Testament contembut that the record was intended to  plated him as the One who only could
be applied to him, and to describe his  put away sin. The entire spirit of
character.  This is one of the pas-  the Mosaic economy supposed that a
sages in the Psalms which cannot with  Saviour would come to do the will of
any propriety be applied to David  God by making an atonement for the
himself.  There was no such ante-  sin of the world. The meaning then
cedent record in regard to him; no  is, " I come to do thy will in making
statement in any "book" or "vo-    an atonement, for no other offering
lume" that this would be his cha-  would expiate sin; that I would do
racter.  There is no promise -no   this, is the language of the Scriptures
intimation-in any of the books of  in predicting my coming, and of the
Scripture written before the time of  whole spirit and design of the ancient
David that he would come to do the  dispensation."
will of God with a view to effect that  8. I delight to do thy will, 0 my
which could not be done by the     God. To wit, in obeying the law;
sacrifices and offerings under the  in submitting to all the trials aplaw. The reference of the language,  pointed to me; in making an atonetherefore, must be to the Messiah-  ment for the sins of men. See Notes
to some place where it is represented  on Heb. x. 7. Comp. Phil. ii. 8;
or affirmed that he would come to  Matt. xxvi. 39. T Yea, thy law is
accomplish by his obedience what   within my heart. Marg., In the midst
could not be done by the sacrifices  of my bowels. So the Hebrew. The
and oblations made under the law. idea is, that the law of God was within
Thus understood, and regarded as the  him. His obedience was not exterVOL. r.                                     R




362                         PSALM XL.
9 I have preached g righteous-  salvation: I have not concealed
ness in the great congregation:    thy  loving-kindness   and   thy
lo, I have not refrained my lips,  truth from  the great congrega0 LORD, thou knowest.             tion.
10 I have not hid h thy right-     11 Withhold not thou thy teneousness within my heart; I have   der mercies from  me, 0 LORD:
declared thy faithfulness and thy  let thy loving-kindness and thy
g Luke iv. 16-22.           truth i continually preserve me.
h Acts xx. 20, 27.                     i Ps. lxxxv. 10.
nal, but proceeded from the heart. to himself; as used by the Messiah,
How true this was of the Redeemer  as I suppose it to be here, it would be
it is not necessary here to say.   employed in the latter sense, or per9. I have preached righteousness in  haps embrace both. The idea would
the great congregation. I have main-  be, that he had not concealed in his
tained and defended the principles of  own mind, or had not kept to himself,
righteousness and truth among as-  the knowledge which he had of the
sembled multitudes.  It would be  requirements of the law of God, or
difficult to see how this could be ap-  of the way in which man can be jusplied to David himself, or on what  tified or regarded and treated as
occasion of his life this could be said  righteous in his sight.  He had
of him; but no one can doubt that  fully communicated this knowledge
this is applicable to the Messiah.  to others. It is not necessary to say
(a) He was a preacher. (b) He ad-  that this was literally fulfilled in the
dressed vast multitudes. (c) Before  work of the Redeemer.  He spent
them all, and at all times, he main-  his life in making known the great
tained and illustrated the great prin-  truths about the righteousness of God;
ciples of "righteousness" as demanded  he died that he might disclose to man
by the law of God, and unfolded the  a way by which God could consistently
way in which all those multitudes  regard and treat men as righteous.
might become "righteous" before God.  See Notes on Rom. iii. 24-26. IT I
1 Lo, I have not refrained my lips. have declared thy faithfulness. Thy
I have not closed my lips. I have  truthfulness; I have showed that God
not kept back the truth. ~ O LORD, is worthy of confidence. ~ And thy
thou knowest. He could make this  salvation. Thy method of salvation,
solemn appeal to God as the searcher  or of saving men. ~T I have not conof hearts, in proof that he had faith-  cealed thy loving-kindness. Thy mercy
fully uttered all that had been re-  or thy merciful disposition towards
quired of him in making known the  men. He had shown to the human
will of God. Comp. John xvii. 4, 6, race that God was a merciful Being;
8, 14, 26.                        a Being who would pardon sin. ~
10. I have not hid thy righteousness  And thy truth.  The truth which
within my heart. The word righteous-  thou hast revealed; the truth on all
ness here may denote the Divine views  subjects which it was important for
on the subject of righteousness, or  men to understand. ~T From thegreat
the Divine method of making man   congregation. That is, as in ver. 9,
righteous;. that is, the method ofjus-  theassembledmultitudes-thethrongs
tification, as the word is used in the  that gathered to hear the words of
New Testament. See Notes on Rom. the Great Teacher. Comp. Matt. v. 1;
i. 17. The word, as it might have  xiii. 2; Luke viii. 4.
been employed by David, would have  11. Withhold not thou thy tender
been used in the former sense, as  mercies from me, 0 LORD. Do not
meaning that, knowing what God    restrain or hold back thy compasrequires of men, he had not concealed  sions. Let thy mercies-the expresthat in his heart, or had not kept it  sions of thy love -flow out freely




PSALM XL.                           363
12 For innumerable k evils have  me, so that I am not able to look
compassed me about: mine ini-      up: they    are  more than the
quities I have taken hold upon     hairs of mine head; therefore my
k Hebl. iv. 15.  1 Ps. xxxviii. 4, etc.  heart t faileth me.
1 forsaketh.
towards me in connexion with what  tinually. Through the whole of these
I have done. As applicable to the  sorrows. Do not for a moment leave
Redeemer, this is a prayer that God  or forsake me. ~T Preserve me. Keep
would bestow upon him in connexion  me from sinking under these woes;
with his work, and as a reward of from speaking any improper word;
his work, appropriate proofs of his from  shrinking back; from being
goodness. And especially is this to  overcome by the tempter; from
be understood here as a prayer for  failing in the great work now to be
support and deliverance in the sor-  accomplished. As the Redeemer had
rows that came upon him in the     a human as well as a Divine nature;
accomplishment of his work.  The   -as he was man, with all human susprayer is intermediate between the  ceptibilities to suffering, it was not
expression of his purpose to do the  inappropriate that he should utter
will of God when all other means of this prayer, and lift up his heart with
salvation had failed (vers. 6-8), and  the utmost earnestness to God, that
the sorrows or sufferings that would  he might not be forsaken in the concome upon him in the accomplish-   summation of the great work of his
ment of his work (vers. 12, 13). He  life, and that this work might not fail.
saw himself at this point of his life,  12. For innumerable evils have
as represented in the psalm, as about  compassed  me about.  Have sur.
to sink into the depth of woes. He  rounded me, or have beset me on
had kept the law of God, and had by  every side. The "evils" here referred
his obedience thus far done his will. to, understood as being those which
He had made known the truth of     came upon the Messiah, were sorrows
God, and had declared his great mes- that came upon him in consequence
sage to the assembled multitude that  of his undertaking to do what could
had crowded his path, and thronged  not be done by sacrifices and offerto hear him. He saw himself now    ings (ver. 6); thatis, his undertaking
about to enter the vale of sorrow;  to save men by his own "obedience
to plunge into that depth of the un- unto death."  The time referred to
utterable woes connected with the  here, I apprehend, is that when the
making of an atonement. He prayed,  full effects of his having assumed the
therefore, that, in these approaching  sins of the world to make expiation
sorrows, God would not withhold the  for them came upon him; when he
expression of his tender mercy. The  was about to endure the agonies of
point of time, therefore, in the Re-  Gethsemane and Calvary.  ~ Mine
deemer's life which the verse before  iniquities have taken hold upon me.
us occupies, is that awful and sor- On this passage, as constituting one
rowful hour when, his public work of of the main  objections, and the
teaching and of miracles finished, he  strongest objection, to the application
was about to endure the agonies of  of the psalm to the Messiah, and on
Gethsemane and of the cross. ~T Let  the way in which such objection may
thy loving-kindness. Thy mercy. ~  be met, see introd. to this psalm
And thy truth. Thy promises; thy   (3 b). ~I So that I am not able to
plighted support and strength; thy  look up. This is not the exact idea
fidelity. That is, he prayed that God  of the Hebrew word. That is simply,
would show himself true and faithful I am not able to see; and it refers to
in bearing him through the great   the dimness or failure of sight caused
work of the atonement.   IT Con.   by distress, weakness, or old age.




364                         PSALM XL.
13 Be pleased, 0 LORD, to de-    them  be driven backward, and
liver me: 0 LORD, make haste       put to shame, that wish me evil.
to help me.                          15 Let them   be desolate for a
14 Let them   be ashamed and     reward of their shame, that say
confounded together that seek      unto me, Aha, aha!
after my soul to destroy it; let
1 Sam. iii. 2; iv. 15; 1 Kings xiv. 4;  As the language of the Messiah it was
comp. Ps. vi. 7.  The idea here is, in every way an appropriate prayer
not that he was unable to look up, that the purposes of those who would
but that the calamities which came  defeat his design in coming into the
upon him were so heavy and severe  world might be foiled,-for on the
as to make his sight dim, or to de-  execution of that design depended
prive him of vision. Either by weep-  the salvation of a lost race.  t That
ing, or by the mere pressure of suf-  seek after my soul to destroy it. That
fering, he was so affected as almost to  seek after my life; that would destroy
be deprived of the power of seeing.  me. That is, they seek to kill me;
~ They are more than the hairs of  they would take my life before the
mine head. That is, the sorrows that  full time is come. As understood of
come upon me in connexion with sin. the Messiah, this would refer to the
The idea is that they were innumer-  times when his life was in danger, as
able,-the hairs of the head, or the  it often was, before the full period
sands on the seashore, being employed  had arrived for him to die: John vii.
in the Scriptures to denote what can-  6; Matt. xxvi. 18. The purpose of
not be numbered. See Ps. lxix. 4. his enemies was to take his life; to
Comp. Gen. xxii. 17; xxxii. 12; Josh. prevent the spread of his doctrines;
xi. 4; 2 Sam. xvii. 11.  ~ Therefore  to check him in his work. The taking
my heart faileth me. Marg., as in  of his life at any time before the full
Heb.,forsaketh. The idea is, that he  period had arrived, or in any other
sank under these sufferings; he could  way than that in which he had purnot sustain them.                  posed to lay it down, would have been
13. Be pleased, 0 LORD, to deliver  a defeat of his work, since in the plan
me. That is, in these troubles and  of salvation it was contemplated that
sorrows.  See Matt. xxvi. 39. The  he should die at a certain time, and
prayer is that, if possible, the cup of  in a certain manner,-that he should
sorrow might be taken away. ~ O    die at the time which had been preLoaD, make haste to help me. This  dieted by the prophets, and in such a
is the same form of prayer, and re-  mode as to make an atonement for
ferring, I suppose, to the same occa-  sin. All this would have been desion as that which occurs in Ps. xxii. feated if, before that time came, he
19. See Notes on that verse.       had been put to death by stoning, or
14. Let them be ashamed and con.  in any of the numerous ways in which
founded together.  See Notes on Ps.  his life was threatened. If Let them
xxxv. 4, 26. This may be understood  be driven backward, andput to shame,
here rather as a confident expectation  that wish me evil. Turned backward,
than a wish or desire. It implies the  as they are who are unsuccessful, or
certainty that they would thus be  are defeated. Comp. John xviii. 6.
ashamed and confounded; that is,     15. Let them be desolate. The word
that they would not be successful, or  here employed means to be astonished
would be foiled in their purposes.  or amazed; then, to be laid waste, or
But understood as a wish or prayer,  made desolate. As used here, it refers
it could not be improper. There is to their purposes, and the wish or
no sin in the wish that the wicked  prayer is that they might be wholly
may not be successful in their plans,  unsuccessful, or that in respect to
and may not be suffered to injure us.  success they might be like a waste




PSALM XL.                            365
16 Let all those that seek thee    17 But I am poor and needy;
rejoice and be glad in thee: let   yet the LORD thinketh,     upon
such as love thy salvation   say   me: thou art my help and my
continually, The LORD be magni-    deliverer; make no tarrying, O
fled.my God.
n ver. 5; 1 Pet. v. 7.
and desolate field where nothing   pious, because it is a characteristic of
grows. ~ For a rewvard. The word   all such that they truly desire to be
here used —zl?, aikeb-means the    acquainted with God, and to find the
end, the last of anything; then, the  way which leads to his favour. 1~ Rerecompence, reward, wages, as being  joice and be glad in thee. (1) By
the end, the result, or issue of a certain  finding thee, or securing the object
course of conduct. That is, in this  which they sought; (2) in thee, as
case, the "desolation" prayed for  the source of all true comfort and joy.
would be a proper recompence for   The prayer is that all such may be
their purpose, or for what they said.  successful in their efforts, while those
~ Of their shame. Of their shameful  who have no such aim may be disapact or purpose; their act as deserving  pointed, ver. 14. T Let such as love
of ignominy.    That say unto me, thy salvation. (a) Thy method of salAha, aha. That use language of re-  vation, or the appointed way by which
proach and contempt. This is a term  men may be saved; and (b) the salvaof exultation over another; a word of  tion itself, - deliverance from  the
rejoicing at the calamities that come  guilt and dominion of sin, and conon another; an act of joy over a   plete and eternal restoration to the
fallen enemy: Ezek. xxv. 3.; see  favour of God. ~[ Say continually,
Notes on Ps. xxxv. 21, 25. As un- 2Te LORD be magnified. See Notes
derstood of the Messiah, this would  on Ps. xxxv. 27, where the same exrefer to the taunts and reproaches of  pression occurs.
his enemies; the exultation which    17. But I am poor and needy.
they manifested when they had him  More literally, "I am afflicted and
in their power,-when they felt secure  poor." The language would describe
that their vexations in regard to him  the condition of one who was afflicted
were at an end, or that they would  and was at the same time poor; of
be troubled with him no more. By   one who had no resource but in God,
putting him to death they supposed  and who was passing through scenes
that they might feel safe from further  of poverty and sorrow.  There were
molestation on his account. For this  undoubtedly times in the life of David
act, this note of exultation and joy,  to which this language would be apon the part of the Jewish rulers, and  plicable; but it would be far more
of the people as stimulated by those  applicable to the circumstances in
rulers, the "desolation " which came  which the Redeemer was placed;
upon them (the utter ruin of their  and, in accordance with the interpretemple, their city, and their nation)  tation which has been given of the
was an appropriate "reward."  That  other parts of the psalm, I suppose
desolation did not go beyond their  that this is designed to represent his
desert, for their treatment of the  afflicted and humble condition as a
Messiah,-as the ruin of the sinner in  man of poverty and sorrow. I Yet
the future world will not go beyond  the LORD thinketh upon me. The Lord
his desert for having rejected the  cares for me; he has not forgotten
same Messiah as his Saviour.       me. Man forsakes me, but he will
16. Let all those that seek thee. All  not. Man leaves me to poverty and
those who desire to know thee; to  sorrow, but he will not. How true
understand thy ways; to be thy friends. this was of the Redeemer, that the
The phrase is used to denote the truly  "Lord," the Father  of mercies,




366                          PSALM XLI.
"thought " on him, it is not needful  we may lie before the throne, calmly
now to say; nor can it be doubted    looking up to God with a feeling that
that in the heavy sorrows of his life  we are not forgotten; that there is
this was a source of habitual consola-  One who "thinks" on us; and that
tion.  To others also -to all his    it is our privilege to pray to him that
friends-this is a source of unspeak-  he would hasten to deliver us. All
able comfort. To be an object of the  sorrow can be borne when we feel
thoughts of God; to be had in his    that God has not forgotten us; we
mind; to be constantly in his re-    may be calm when all the world formembrance; to be certain that he     sakes us, if we can feel assured that
will not forsake us in our trouble; to  the great and blessed God "thinks'
be assured in our own minds that one  on us, and will never cease to reso great as God is-the infinite and  member us.
eteinal One-will never cease to
" think" on us, may well sustain us              PSALM XLI.
in all the trials of life. It matters  This psalm, ascribed to David, has, in
little who does forsake us, if he does  its general design and spirit, a strong
not; it would be of little advantage  resemblance to Ps. xxxviii. The occato us who should think on us, if he  sion on which it was composed is not
did not.  S1 Thou art my help and    certainly known; but, like that, it seems
to have been when the author was sufnmy deliverer. Implying the highest  fering under bodily sickness, not improconfidence. See Notes on Ps. xvil.   bably brought on him by mental sorrows
2. ~ Make no tarrying, 0 my God.     caused by the ingratitude of his friends,
Do not linger or delay in coming to  or by those nearly related to him in life.
my assistance. The psalm closes with  It is certain that his bodily sufferings
this prayer. Applied to the Redeemer,  were either caused or aggravated by
it indicates strong  confidence  in  the neglect of his friends; by their cold
God in the midst of his afflictions  treatment of him; by their ingratitude
towards him; by the reports which they
and sorrows, with earnest pleading, tcirculated in regard to him. See Ps.
coming from the depth of those sor-  xxxviii. 11,12; comp. Ps. xli. 5-9. It was
rows, that God would interpose for   this unkindness certainly which greatly
him. The vision of the psalmist ex-  increased his suffering, and which protended here no farther.    His eye   bably gave occasion to the psalm. Who
rested on a suffering Messiah,-af-   the persons were that thus treated him
flicted, crushed, broken, forsaken-  with neglect and coldness cannot now
with all the woes connected with the  be ascertained; nor is it necessary to
know who they were in order to apprework Of human redemption, and all    ciate the meaning and the beauty of the
the sorrows expressive of the evil of  psalm. Their conduct is so accurately
sin clustering upon him, yet confident  and so feelingly described, that it would
in God, and finding his last consola-  be no particular advantage to be made
tion in the feeling that God "thought"  acquainted with their names.
on him, and in the assurance that He   The case, therefore, in the psalm is
would not ultimately forsake him.    that of one who is sick; who is forsaken
There is something delightful, though  by his friends; who is subjected to unkind remarks alike when they are with
pensive, in the close of the psalm.  him and when absent from him; of
The last prayer of the sufferer-the  one, therefore, whose only refuge is God,
confident, earnest pleading-lingerson  and who looks to him for sympathy.
the ear, and we almost seem to behold  According to this view, the psalm
the Sufferer in the depth of his sor-  may be conveniently divided into four
rows, and in the earnestness of his  parts:supplication, calmly looking up to God  I. The psalmist dwells on the blessed
character of one who does show compasas One that "thought" on him when    charar kindne wto the poor and the
all others had forgotten him; as a   suffering; the blessedness of the man
last, safe refuge when every other re-  who is merciful, vers. 1-3. This is evifuge had failed. So, in our sorrows,  dently a reflection foreed upon him by




PSALM    XLL.                            367
PSALM      XLI.             eth the 1 poor: the LORD will
To the chief Musician. A Psalm of David.  deliver him  in 2 time of trouble.
BLESSED o is he that consider-                Prov. xiv. 21; Heb. vi. 10.
- 1 weak, or, sick.  2 the day of evil.
the opposite conduct of those whom he  there was no prospect that he would be
supposed he might have regarded as his  again restored to health; that the hand
friends, and to whom he had a right to  of God was upon him, and that he must
look for sympathy and kindness. In his  sink to the grave, ver. 8. (e) All this
own mind, therefore, he contrasts their' was aggravated by the fact that his own
actual conduct with the character of the  familiar friend,some one who had enjoyed
truly kind and merciful man, and is led,  his confidence, and had partaken of the
in few words, to describe the happiness  hospitality of his table, had abused his
which would follow if proper kindness  friendship, and was found among his
were shown to the poor and the afflicted,  detractors and calumniators, ver. 9.
He says that the effect of such conduct  IV. An earnest invocation of the
would be (a) that the Lord would deliver  mercy of God, and an expression of the
such an one in the time of trouble, ver.  confident assurance of his favour, closes
1; (b) that the Lord would preserve him  the psalm, vers. 10-13.
alive, ver. 2; (c) that he would be     This psalm, like Ps. xxxviii., which
blessed upon the earth, ver. 2; (d) that  it so much resembles, is one that will be
the Lord would not deliver him to the  always eminently useful to those who
will of his enemies, ver. 2; (e) that he  are visited with sickness, and who, at
would strengthen him  on the bed of   the same time, are deprived of the symlanguishing, and would make his bed in  pathy in their sufferings which the
his sickness, ver. 3.                 afflicted so much need and desire, and
II. An appeal to God for mercy, and  who, instead of sympathy, are subfor restoration to health, with an humble  jected  to  detraction  and  calumny,
confession that it was for his own sin  — their enemies taking advantage of
that he was suffering; and with a pur-  their condition to circulate unfavourable
pose not to attempt to justify himself, or  reports in regard'to them, and their
to say that he had not deserved this at  heretofore professed friends withdrawing
the hand of God, ver. 4. He makes no  from them, and uniting with their cacomplaint of God, much as he had occa-  lumniators and detractors. Such cases
sion to complain of his friends.      may not be very common in the world,
III. A statement in regard to the   but they occur with sufficient frequency
manner in -which he had been treated  to make it proper that, in a book claimin his sickness, vers. 5-9. (a) His ene-  ing to be inspired, and designed to be
mies took occasion to speak evil of him,  adapted to all times and all classes of
and to utter the wish, in a manner which  men, they should be referred to, and that
would be most painful to a sufferer, that  we should be told what is the true source
he might die, and that his name might  of consolation in such troubles. Indeed,
perish, ver. 5. (b) If they came to see  a book professing to come from God would
him in his sickness, instead of speaking  be defective in the highest degree if such
words of kindness and comfort, they   a case were not provided for, and if suitspoke only "vain"    and unmeaning    able instructions for such an occasion
words; they sought occasion to gratify  had not been furnished by precept, or
their own malignity by finding some-  example, or both. On the phrase in the
thing in his manner, or in his language,  title, " To the chief Musician," see Notes
which they could repeat to his disad-  on the title to Ps. iv.
vantage, ver. 6. (c) All that hated him
took occasion now to conspire against him,  1.:Blessed is he. See Notes on Ps.
to lay together all that they individually  i. 1. Literally, "Oh the blessings of
knew or could say that would be injurious  him that considers the poor."  The
to him, and to urge theirindividualcauses  object is to describe the advantages
of complaint against him in a gene-   of doing    at is here said; or the
ral statement in regard to his charac-  excellence of the spirit which would
ter, ver. 7. (d) They especially sought     nfested    spirt     ch wand 
to injure him by reporting that a disease  be manifested in such a case, and the
clave to him which was the result of sin,  effect which this would have on his
perhaps of an irregular life, and that  own happiness. These happy effects




368                          PSALM XLI.
2 The LORD will preserve him,    to the will of his enemies.
and keep him alive; and he shall     3 The LORD will strengthen
be blessed upon the earth: and     him upon the bed of languishing:
1thou wilt not P deliver him un-      1 Or, do not tlhon. p Ps. xxxvii. 32, 33.
are described in the remainder of this  keep him alive. This is a farther
verse, and in the two following verses.  statement of the same principle, and
~ Thatconsidereth. Thewordhereused  it refers to a general, not a universal
-from  t;, sachal-means properly   rule in the Divine administration,
to look at, to behold; then, to be  that acts of piety will be partially
prudent or circumspect; then, to at-  rewarded on the earth; or that the
tend to; and then in general to    Divine favour will be shown to those
act prudently, wisely, intelligently,  who deal kindly with others.  This
in any case. Here it means to at-  principle is often referred to in the
tend to; to show an interest in; to  Scriptures.  See Notes on Ps. i. 3;
care for.  The idea is that of not  xxxvii. 3, 4, 11, 23-26, 37; comp.
neglecting; not passing by; not being  Matt. v. 5; 1 Tim. iv. 8. The parindifferent to; not being hard-hearted  ticular application here is, that if
and uncharitable towards. ~I The   any one showed kindness to him that
poor. Marg., the weak, or the sick. was sick or enfeebled by disease, he
The word used in the Hebrew-T Amight expect that God would interdael-means properly something hang.  pose in his case under similar circuming or swinging, as of pendulousstances, and would "preserve" him,
boughs or branches; and then, thator   keep him alive."  Of course this
which is weak, feeble, powerless. is to be regarded as a statement
Thus it comes to denote those who  made under the general principle.
are feeble and helpless either by  It is not to be interpreted as teaching
poverty or by disease, and is used  that this would be universally true,
with a general reference to those who  or that he who did this would never
are in a low or humble condition, and  die, but the menaiing is, that he
who need the aid of others.  The   might look for special Divine aid and
statement here is of a general nature,  favour when he in turn should be
-that he is blessed who shows pro-  sick.  And he shall be blessed upon
per sympathy for all of that class:  the earth. This is in accordance with
for those who need the sympathy ofthe doctrine noticed above, and so
others from any cause-poverty, sick-  often referred to in the Psalms and
ness, a low condition, or trouble  elsewhere, that the effect of religion
The particular thing here referred to  will be to promote happiness and
was a case of sickness; where one  prosperity in this life.  ~ And thou
was borne down by disease, perhaps  wilt not deliver him unto the will of
brought on by mental sorrow, and   his enemies. Marg., Do not thou dewhen he particularly needed the sym-  liver. The margin, perhaps, expresses
pathy of his friends. See vers. 5-8.  most correctly the sense of the origi~ The LORD will deliver him in time  nal, but still it is an expression of the
of trouble. Marg., as in Heb., in the  confident belief of the psalmist that
day of evil. This is the first happy  this wilnot occur; a belief expressed
effect or result of showing proper  here rather in the form of a prayer
sympathy with others in their trou-  than of a direct assertion. The idea
bles. It is a statement of the gene-  is, that he would find God to be a
ral principle that the Lord will deal  defender and a helper when he was
with us as we do with others. See  attacked by his foes.
this principle stated and illustrated  3. The LORD wil strengthen him
in Ps. xviii. 24-26.               upon the bed of languishing.  The
2. The LORD will preserve him, and  word rendered strengthen here means




PSALM    XLI.                         369
thou wilt 1 make all his bed in have sinned against thee.
his sickness.                          5 Mine enemies speak evilof me,
4 I said, q LORD, be merciful          i turn. -     q Ps. xxxii. 5.
unto me; heal r my soul; for I              r Ps. cxlvii. 3; Hos. vi. 1.
to support; to uphold; to sustain.  trait of character, and have a deeper
The idea here is, that God would    sense of gratitude that we have been
enable him to bear his.sickness, or  able to  relieve the sufferings of
would impart strength -    inward   others; (b) we may believe and trust
strength-when his body failed, or   that God will remember what we
when but for this aid he must sink  have done, and that he will manifest
under his disease and die. The word  himself to us then as our gracious
rendered languishing means properly  supporter and our comforter. It will
languor or sickness; and more ge-   not be because by our own acts we
nerally something  sickening; that  have merited his favour, but because
is, something unclean, unwholesome,  this is his gracious purpose, and benauseating, Job vi. 6. The idea here,  cause it is in accordance with his
in accordance with what is stated   nature thus to bestow kindness on
above, is, that acts of religion will  those who have been kind to others.
tend to promote our welfare and hap.  4. I said, LORD.   I said in my
piness in this life; and more parti-  sickness, or in the trial referred to in
cularly that the man who shows      the psalm.  I called on God to be
favour (ver. 1) to those who are weak,  merciful to me when others had no
sick, helpless, will find in turn that  mercy; to be near to me when others
God will support him when he is sick.  turned away; to save me when pressed
Thus, Ps. xviii. 25, "With the merci-  down with disease on account of my
ful thou wilt show thyself merciful."  sins.  All that follows relates, like
~ Thou wilt make all his bed in his  this passage, to what occurred when
sickness. Marg., as in Heb., turn. So  he was sick; to the thoughts that
the LXX., E'arpEaos. Luther renders  passed through his mind, and to the
it, "Thou dost help him."  The idea  treatment which he then experienced
is, that God will turn his bed or his  from others.  F Be merciful unto
couch; that is, that he will render  me. In forgiving my sins, and refavour like turning his couch, or   storing me to health.  ~T Heal my
making his bed when he is sick; or, in  soul. In restoring my soul to spiritual
other words, he will relieve his suffer.  health by forgiving the sin which is
ing, and make him   comfortable on  the cause of my sickness; or it may
his bed. It does not mean that he will  mean, Restore my life,-regarding his
turn his sickness to health, but that  life as (as it were) diseased and in
he will relieve and comfort him, as  danger of extinction. The probabione is relieved and soothed on a sick  lity, however, is that he had particubed by having his bed "made up."    lar reference to the soul as the word
This, too, is in accordance with the  is commonly understood, or as degeneral sentiment that God will show  signating himself; heal, or restore
himself merciful to those who are   me. ST For I have sinned against
merciful; kind to those who are kind.  thee. Regarding his sin as the cause
On the bed of languishing it will be  of his sickness.  See Notes on Ps.
much to be able to remember that    xxxviii. 3, 4, 5.
we, in our health, have contributed   5. Mine enemies speak evil of me.
to the comfort of the sick and the  They take occasion to speak evil of
dying.  (a) The recollection itself  me in my weak and feeble state, thus
will do much to impart inward satis-  adding to my sorrows. The word
faction then, for we shall then ap-  "evil" here refers to their calumnies
preciate better than we did when we  or reproaches. They spoke of him as
performed the act the value of this  a bad man; as if it were desirable
R2




370                        PSALM XLL
When shall he die, and his name    he s speaketh vanity: his heart
perish?                            gathereth iniquity to itself; when
6 And if he come to see me,      he koeth abroad, he telleth it.
s Prov. xxvi. 24, 25.
that he should die; that his influence  that would enable him to make a
in the world should come to an end,  report unfavourable to him, and to
and that his name should be forgot-  confirm him in his impression that it
ten. ~ When shall he die. "He is   was desirable such a man should die.
sick; sick on account of his sins; it  He would come under the mask of
seems certain that he will die; and  sympathy and friendship, but really
it is desirable that such a man should  to find something that would confirm
die. But he seems to linger on, as if  him in the opinion that he was a bad
there were no hope of his dying."  man, and that would enable him to
Nothing can be imaginedmoreunkind,  state to others that it was desirable
cutting, severe than this,-the desire  he should die. ~ He speaketh vanity.
that a man who is sick shall die, and  He utters no expressions of sincerity
be out of the way. Nothing could   and truth; he suggests nothing that
add more to the sorrows of sickness  would console and comfort me; his
itself than such a wish; than to have  words are all foreign to the purpose
it talked about among men-whis- for which a man should visit another
pered from one to another-that such  in such circumstances, and are, therea man was a nuisance; that he was a  fore, vain words. What he says is
bad man; that he was suffering on  mere pretence and hypocrisy, and is
account of his sins; that it was desira-  designed to deceive me, as if he had
ble that his death should occur as  sympathy with me, while his real
soon as possible, and that all remem-  purpose is to do me mischief., His
brance of him on earth should cease.  heart gathereth iniquity to itself.
4 And his name perish. That he     Or, in his heart he is gathering misshould be forgotten altogether; that  chief. That is, in his heart, or in his
his name should be no more men-    secret purpose, under the pretence of
tioned; that all the influence of his sympathy and friendship, he is really
life should cease for ever. Of a truly  aiming to gather the materials for
bad man-a corrupter of the faith   doing me wrong.   He is endeavourand the virtue of others-this is de- ing to find something in my words or
sirable, for the sooner such men are  manner; in my expressions of imforgotten the better. Forgotten they  patience and complaining; in the
will be (Prov. x. 7), but there is no  utterances of my unguarded moments,
more malignant feeling in regard to  when I am scarcely conscious-somea good man, and especially when such  thing that may be uttered in the
a man is suffering under a severe  honesty of feeling when a man thinks
disease, than the wish that he should  that he is about to die-some reflecdie, and that his name should wholly  tions of my own on my past lifefade away from recollection.       some confession of sin, which he may
6. And if he come to see me. If turn to my disadvantage, or which
he condescends to visit me in my   may justify his slanderous report that
sickness.  The word "me" is not    I am a bad man, and that it is dein the original; and perhaps the idea  sirable that such a man should live
is not that he came to see the suf-  no longer. Can anything be imagined
ferer, but that he camb to see for  more malicious than this?  ~ When
himself, though under pretence of he goeth abroad, he telleth it. Litepaying a visit of kindness. His real rally, he tells it to the street, or to
motive was to make observation, that  those who are without. Perhaps his
he might find something in the ex-  friends, as malicious as himself, are
pressions or manner of the sufferer  anxiously waiting without for his re



PSALM XLI.                           371
7 All that hate me whisper to-     8 2 An evil disease, say they,
gether against me: against me      cleaveth fast unto him: and now
do they devise r my hurt.          that he lieth, he shall rise up no
1 evil to me.  2 A thing of Belial.  more.
port, and, like him, are desirous of under a disease which was directly
finding something that may confirm  and manifestly the result of a sinful
them in their opinion of him.  Or  life, and that it must be fatal.
perhaps he designs to tell this to the  8. An evil disease. Marg., a thing of
friends of the sufferer, to show them  Belial. The Hebrew is literally a word
now that they were deceived in the  of Belial. This has been very variously
man; that although in the days of  understoodandinterpreted. TheLXX.
his health, and in his prosperity, he  render it, X6yov 7rapdvoylov-a wicked
seemed to be a good man, yet that  word; " a wicked determination "
now, when the trial has come, and  (Thompson); that is, they formed a
a real test has been applied, all his  wicked purpose against him, to wit,
religion has been found false and  by saying that he was now confined to
hollow; his impatience, his complain,  his bed, and could not rise again.
ing, his murmuring, and his un-    The Latin Vulgate renders it in a
willingness to die, all showing that  similar manner: Verbum iniqnitum
he was a hypocrite, and was at heart  constituerunt adversum me. Luther,
a badman. Comp. NotesonJobi. 9-11.  "They have formed a wicked device
7. All that hate me whisper together  (Bubenstiick) against me;" they beagainst me. They talk the matter   have in a knavish or wicked manner.
over where they suppose that no one  De Wette, " Destruction (Verderben)
can hear; they endeavour to collect  or punishment (Strafe) is poured upon
and arrange all that can be said   him."  The term   rendered disease
against me; they place all that they  means properly word or thing; and
can say or think as individuals, all  Professor Alexander renders it, "A
that they have separately known or  word of Belial is poured upon him."
suspected, into common stock, and  The word rendered evil, Belial, means
make use of it against me. There isliterally zithout use-AI-from
a conspiracy against me-a purpose, bl,  t        or w 
to do me all the evil that they can.     be   ot or w   ouand 
This shows that, in the apprehension  yaal, use or profit. Then it means
of the sufferer, the one who came to  worthlessness, wickedness, destrucsee for himself (ver. 6) came as one of  tion; and hence, in connexion with
a company-as one deputed or de-    man, denotes one who is wicked, worthlegated to find some new occasion  less, abandoned. It is difficult to defor a charge against him, and that he  termine its meaning here. The con.
had not to suffer under the single  nexion (ver. 3) would seem to suggest
malignity of one, but under the con-  the idea adopted by our translators;
bined malignity of many. ~[ Against  the words themselves would seem
me do they devise my hurt. Marg., as  rather to convey the idea of some rein Heb., evil to me. That is, they  proach, or harsh saying-some vain,
devise some report, the truth of which  wicked, malicious words that were
they endeavour to confirm by some-  uttered against him. That there was
thing that they may observe in my   disease in the case, and that the psalm
sickness which will be injurious to  was composed in view of it, and of
me, and which will prove to the world  the treatment which the author exthat I am a bad man-a man by whose  perienced from those who had been
death the world would be benefited.  his professed friends when suffering
The slanderous report on which they  under it, seems to me to be manifest
seemed to agree is mentioned in the  from vers. 1, 3, 4, 8; but it is profollowing verse,-that he was suffering  able that the reference in this




372                         PSALM   XLI.
9 Yea, 1. mine own familiart did eat of my oread,'hath2 lifted
friend, in whom I trusted, which   up his heel against me.
1 the man of my peace.      t Job xix. 19; John xiii. 18. 2 magnified.
expression is not to the disease, but to  by the fact that they regarded those
the words or the conduct of his calum-  sufferings as full proof of his guilt;
niators. It is evident from the pro-  that he could not reply to their accunoun him-the third person-that     sations; and that he was about to die
this refers, as our translators have in-  under that imputation.
dicated by the words " say they" to  9. Yea, mine otwn familiar friend.
something that they said in regard to  Marg., as in Heb., the man of my
him; something which they affirmed  peace. The man with whom I was
as the result of their observations on  at peace; who had no cause of alienahis condition, vers. 6, 7. The true  tion from me; with whom  I was
idea, therefore, I think is this:- associated in the most peaceful and
"They say-that is, those who came  friendly relations.  ~ In whom I
to see me said-A'word of evil'-   trusted. He whom I made my cona sentence of evil or destruction-is  fidential friend, and on whom I suppoured upon him. He is suffering   posed I could rely in the time of
under such a'word of destruction;' trouble.  ~ 1Which did eat of my
or, such a word (that is, sentence)  bread. This may either denote one
as will involve his destruction, by way  who was supported by him as one of
of punishment for his sins; therefore  his family, or else one who partook of
all is over with him, and he must die. his hospitality. In the former case,
He can hope to rise no more."  This  if that is the meaning, he had a right
would express the idea that they re-  to expect that, as a matter of gratigarded his death as certain, for he  tude, such an one would stand by
seemed to be under a sentence which  him, and not be found among his
made that sure. IT Cleaveth fast   enemies. In the latter case, if that
unto him. Or rather, is poured upon  is the meaning, he had a right to
hin.  The word here used -pS, expect that one who had shared his
tzuk —means (1) to be narrow, strait-  hospitality would not be found among
ened, compressed; and then (2) to  his foes. ~ Hath lifted up his heel
pour out-as metal is poured out    against me. Marg., as in Heb., mag(Job xxviii. 2), or as words are poured  nfied. So the LXX. and the Latin
out in prayer (Isa. xxvi. 16). Here it  Vulgate. Luther renders this, " hath
would seem to mean that such a sen-  trodden me under his feet."  The
tence was poured upon him, or that  figure here is taken from a horse that
hehad become submerged or swallowed  turns and kicks him that had fed
up under it. It was like the pouring  him. This passage is applied (John
out of a torrent on him, overwhelming  xiii. 18) to Judas, with the statehim with floods of water, so that he  ment, in regard to him, that what
could not hope to escape, or to rise  he had done was done "that the
again. ~ And now that he lieth, he  Scripture might be fulfilled:" see
shall rise up no more. There is no  Notes on that passage. It is not
hope for him; no prospect that he  necessary to suppose that the Saviour
will ever get up again. They felt  meant to say that the passage in the
that they might indulge their re-  psalm had original and exclusive remarks, therefore, freely, as he would  ference to Judas; the phrase emnot be able to take revenge on them,  ployed by the Saviour, " that the
and their expectations and hopes were  Scripture might be fulfilled," may
about to be accomplished  by  his  have been used by him in that large
death. Comp. ver. 5. As a part of sense in which these words are often
his sufferings, all this was aggravated  used as denoting, either (a) that the




PSALM    XLI.                         373
10 But thou, 0 LORD, be merci-      11 By this I know    that thou
ful unto me, and raise me up, that  favourest me, because mine eneI may requite them.                 my doth not triumph over me.
language found in the Scriptures,   pressed here by the familiar language,
and applicable originally to another  giving them what they deserve. But
case, would properly express the idea,  it is not necessary to understand
or describe the fact; or (b) that the  this as indicating an unforgiving
case referred to was one of a class;  spirit. The writer may have meant
or that, as it was accomplished in the  to say that the persons who demeaned
case of David, so in a similar sense it  themselves in this manner ought to
was accomplished in the case of the  be punished; that the public good
Saviour. In other words, Judas was  required it; and being a magistrate,
regarded as belonging to the same   he spoke as one appointed to adclass as the individual to whom the  minister the laws, and prayed for a
psalm refers.  He was one to whom   restoration to strength, that he might
the language of the psalm was ap.   administer justice in this and in all
plicable; and the Saviour endured   similar cases. It is possible also that
the same kind of suffering which the  he meant to say he would repay them
person did who is referred to in the  by "heaping coals of fire on their
psalm. Thusthe language oftheScrip-  heads "-by acts of kindness in place
tures, applicable to all such cases, re-  of the wrongs that they had done him
ceived a complete fulfilment in Him.  (see Prov. xxv. 21, 22; comp Rom.
It is remarkable that, in the reference  xii. 20, 21); though I admit that this
to Judas, the Saviour quotes only a  is not the obvious interpretation. But
part of the verse: " He that eateth  in order to show that this was uttered
bread with me."   He omits, appa-   with a bad spirit, and under the
rently from design, the former part of  promptings of revenge, it would be
the verse in the psalm, "mine own   necessary to show that neither of
familiar friend, in whom I trusted,"  these supposable interpretations could
as if he would not even seem to convey  be the true one. It may be added here
the idea that he ever regarded Judas  that we may not be required to vindias his intimate friend, or as if he had  cate all the expressions of personal
ever really "trusted" him. He con-  feeling found in the Psalms in order
veys the idea that Judas had par-   to any just view of inspiration. See
taken largely of his favours, but not  General Introduction, ~ 6 (6).
that He himself was ever really a     11. By this I know. Comp. Notes
stranger to the baseness of his heart,  on Ps. xx. 6. This indicates a conJohn vi. 64, 70.                   fident assurance that his prayer would
10. But thou, 0 LORD, be merciful  be answered, and that he would be reunto me. That is, give me strength;  stored to health. How he had this
restore me from my sickness and weak-  assurance we are not informed, but it
ness. 4~ And raise me up. From      seems most probable that it was by an
my bed of languishing.  ~ That I    intimation conveyed to his mind by
may requite them. That I may repay  God himself. Comp., for a similar case,
them; or may recompense them. The   Phil. i. 25. See Notes on that pasword hereused —531,shalam-means     sage. ~ That thou favourest me.
properly, to be whole, sound, safe;  That thou dost delight in me; that
then, in Piel, to make secure, or pre-  thou art my friend. ~ Because mine
serve in safety; and then, to comn-enemy doth not triumph over me. The
plete, to make whole, to make good,  word here rendered triumph properly
to restore; and then, to make whole  means to shout, or to make a noise.
or to complete in the sense of recom-  As a sign of exultation, more especially
pensing or requiting:-to make thein war: 1 Sam. xvii. 20. Here it
matter equal. It would be well ex-  means that his enemy would not




374                         PSALM   XLI.
12 And as for me, thou up-          13 Blessed be t the LORD God
boldest me in mine integrity, and   of Israel from everlasting, and to
settest me before thy face for      everlasting.  Amen, and Amen.
ever.                                         t Ps. lxxii. 18, 19.
secure a victory over him; or would  pleasure. His restored health was clear
not shout as if such a victory were  proof that their suggestions were false,
obtained. That is, he felt assured  and that he was not suffering for the
now that all the machinations of his  cause which they alleged. God thus
foes would be defeated; that all the  showed that he regarded him   as
hopes which they cherished that he  upright and sincere. The claim is
was soon to die would be disappointed;  not that of absolute perfection, but
that he himself would be recovered  only of a character of piety or integfrom his sickness, contrary to their  rity in opposition to the slanderous
malicious anticipations and desires. charges of his enemies. Comp. Ps.
This he regarded as an evidence that  vii. 8; xxv. 21; xxvi. 1, 11. ~ And
God was his friend.                 settest me before thy face for ever.
12. And as for me.     Literally, That is, Thou wilt do it. God would
"and I;" as if there were some verb  always have him in his presence, perunderstood. The reference is turned  mit him always to dwell with himon himself; on all that was suggested  the highest proof of his friendship.
by this train of remark as bearing on  13. Blessed be the LORD God of
himself. The result of the whole was  Israel. That is, Let the Lord God of
a firm assurance that God would sus- Israel be praised, honoured, adored.
tain him, and that he would be estab-  The language is an expression of delished before God for ever. The train  sire that all honour, all happiness,
of thought is this: "And I-thou     might be His. It is a recognition of
upholdest me."  Perhaps the course  God as the source of the mercies reof expression, if it had not been sud- ferred to, and an expression of the
denly changed, would have been, feeling that he is entitled to univer"And I am sustained or held up."    sal praise. The word Israel here reThe thought, however, turns rather  fers to the people of God as deon God than on himself, and instead  scended from  Jacob or Israel. I~
of carrying out the reference to him-  From everlasting, and to everlasting.
self so prominently, he turns to God  Through eternity, or eternal ages,as the source whence all this was   from all past duration to all future
derived. ~ Thou upholdestme. Not    duration. The expression "from evermerely in strengthening me in my    lasting to everlasting," would embrace
sickness, but, what is more important,  eternity; and the idea is that God is
in vindicating my character against  deserving of eternal praise. ~ Amen,
the aspersions which are cast upon it. and amen.  The word amen means
Thou dost show that I am upright. properly surely, certainly, truly, and
~ In mine integrity. Literally, "in  is a word expressive of solemn affirmy perfection."  See Notes on Job   mation, or of the desire of the mind
i. 1. The word here means upright.  that this should be so. Its repetition
ness, sincerity, probity. He had been  is emphatic, expressing strong assent
calumniated by his foes. His sickness  to what is said as certainly true, or
had been regarded by them as a proof as eminently the wish of the mind.
that he was a hypocrite or a stranger  This benediction marks the close of
to God. If he had died, they would -one of the five books into which the
have urged that fact as evidence that Psalms are commonly divided. See
he was the object of the Divine dis- the General Introduction, ~ 3.
END OF VOL. I.