BOOK I.—Psalms 1-41.As an introduction to the first book of the Hebrew Psalter, or, possibly, to the whole collection of psalms, this is fitly placed first in the series. Its contents are the common themes of didactic song—the law of God, the blessedness of those who keep it, the certain final misery of those who neglect and despise it. Its admonitory character allies it to Psalms 37, 49, , 73; while its clear teachings of final rewards and punishments are worthy of New Testament times. Its simplicity is beautiful, its doctrines clearly stated, and its tone of authority like the Lord’s sermon on the mount. Its testimony to the excellence of the divine law is like Psalms 19, 119. The psalm is anonymous: probably written either by David or by Ezra, the latter of whom completed the compilation of the Psalter. The strophic divisions naturally fall into two—Psalms 1:1-3, the blessings of the righteous man; Psalms 1:4-6, the certain and awful doom of the ungodly. Strong parallelisms and antithetic comparisons mark the whole. 1. Blessed—Hebrew, blessings. The plural may stand for intensity, as “O, the exceeding happiness of the man!” etc., or for the variety of blessings belonging to such a character. It is treated simply as an idiom in our version, and translated ad sensum. The blessing, (Psalms 1:1-3,) is followed by the cursing, (Psalms 1:4-6,) as the voice from Gerizim was by that from Ebal. Deuteronomy 26:12-13; compare Matthew 7:24-27. See note on John 4:5. Walketh not— “Walking” figuratively denotes the habit of daily life. The description begins with negatives and advances to the positive, in order that by contrast the picture may be the more imposing. Ungodly—The word is usually translated wicked, and may denote any degree of moral turpitude; but as a rhetorical climax is indicated in the verse, it is supposed to denote simply a man devoid of true piety, though in other respects moral. Standeth—The idea is that of to persist, to abide, to persevere in, as Ecclesiastes 8:3; 2 Kings 23:3. Sinners—A generic term for all who have missed the mark, wandered out of the way— transgressors. Sitteth in the seat—A phrase indicating a finished work of unbelief. The description given of the scorner everywhere in the book of Proverbs is the best comment on the word. His iniquity is full; there is but a step between him and eternal death. The word “seat” is translated assembly in Psalms 107:32, and its radical sense would justify that rendering here, though in both cases “seat” gives a better sense. Of the scornful—Those who treat the divine law, and all godly obligation, with contempt and derision—utter mockers. This is about the farthest point in sin to which the transgressor can go. Hebrews 10:29; Matthew 12:31. Noticeable is the threefold parallelism of “ungodly,” “sinner,” “scornful;” further severally distinguished by “counsel,” “way,” and “seat;” through which the unwary soul passes by “walking,” “standing,” “sitting.” 2. The writer advances from negative to positive statements. But—In the Hebrew two particles stand here as a double disjunctive, as but, on the contrary, as if to prepare for the strongest possible contrast. Delight—Not obedience only, but the joy of loving obedience. Duty and pleasure unite. Delight in the law of God springs only from a pure heart. Law—To be taken here in the restricted sense of precept, rather than the general sense of doctrine, yet as implying the latter, for every truth of God comes to us with a preceptive claim upon our faith and obedience. Meditate—That which engrosses the affections will occupy the thoughts. Day… night— Continually; through hours of labour and of rest. 3. Rivers of water—The word “rivers,” here, properly denotes lesser or divided “rivers,” such as proceed either from fountains, where moisture is naturally found in the dry season, (1 Kings 18:5,) or such artificial channels as abounded in Egypt and Babylonia, (see on Psalms 137:1,) and on a smaller scale in the lowlands and gardens of Palestine.Ecclesiastes 2:5-6; Isaiah 58:11. Such irrigating streams (Psalms 46:4) were a luxury to the people of a parching climate. Fruit in his season—Comp. Matthew 13:5-6. Leaf shall not wither—The leaf, an ornament of beauty, the most delicate of its vital organs, and so the earliest to betray any want of vitality in the tree. Whatsoever he doeth— Conformably to his character and profession. Shall prosper—Herein is brought out the literal import of the foregoing figures. That the righteous shall prosper is an eternal truth under the moral government of God, (1 Timothy 4:8;) not always in this life and in worldly things, but morally, upon the whole, and in the final result, which shows the necessity of a judgment day, and of final awards. 4. Not so—The contrast in character of the godly and the ungodly is absolute and infinite; their treatment under the government of God is correspondingly diverse. Chaff—The emblem of worthlessness doomed to destruction. 5. Not stand in the judgment— “Judgment” is strictly a forensic term: “God will bring every work into judgment.” Ecclesiastes 12:14. The declaration that “the ungodly shall not stand,” is equal to they shall be overthrown; as in Nahum 1:6, “Who can abide [Hebrew, stand up] in the fierceness of his anger?” and Exodus 15:7, “Thou hast overthrown them that rose up [or, stood up] against thee.” See also Deuteronomy 28:7, and 2 Samuel 20:40, 49. The wicked have “risen up,” or “stood up,” against God and his Church. They shall be judged, and shall not stand, and their overthrow shall be as opposite to the blessings of the godly man as their character is opposite. Nor sinners in the congregation of the righteous—This forms a parallelism with the previous hemistich, and so means essentially the same. “Congregation of the righteous” must be understood in the true Hebraistic sense, as including not simply the upright, but those only whose names were on the genealogical records of the covenant people. See Ezekiel 13:10; Nehemiah 7:5; Nehemiah 7:61; Ezra 2:62. From this figure arose the New Testament description, “general assembly and church of the firstborn, which are written in heaven.” Hebrews 12:23. See also Luke 10:20; Revelation 21:27. The words in the text refer us to the final trial, by which sinners, who now mix with the righteous like tares among the wheat, shall be sifted out and separated from the assembly whose names are written in the book of life. 6. The Lord knoweth—Recognises its excellent nature and worthiness of approval and reward. Comp. note on “foreknow,” Romans 8:29. Shall perish—What is predicated of the way here applies to the ungodly. The Hebrew word “perish” is a strong word, occurring about one hundred and seventy times; about sixty times translated destroy, a few times lost, but otherwise almost always as in this text. When used of persons it generally signifies death; when used of lands, desolation. It denotes, not annihilation, but the destruction of things as to their uses and ends, and of men as to their plans, expectations, and enjoyments. The law of antithetic parallelism requires us to understand it here as the exact opposite of the reward of the righteous; and the scope of the argument refers us to the final and inevitable judgment of God in the next life. It is the ultimate issue of the two ways and the two characters which is the point aimed at and reached. To suppose them both equal in the final issue is a flat contradiction of the whole psalm, the first word of which is ashrey, blessed, applied to the godly man, and the last word, tobheyd, shall perish, applied to the ungodly, as in Psalms 112:1; Psalms 112:10. The Hebrew words are as opposite as heaven and hell. The mention of Zion (Psalms 2:6) as the royal residence shows that the psalm could not have been written earlier than the eighth year of David’s reign, when he had captured that stronghold from the Jebusites, (2 Samuel 5:6-9;) and the internal evidence carries it still forward to the time of his pious intention to build a temple, (2 Samuel 7:4-17.) Though the psalm has an historic foundation in David’s person and kingdom, yet it has always been accepted both by Jews and Christians as prophetic of Messiah, and is repeatedly quoted and applied to Christ in the New Testament. (See the notes.) The fact that the Jews admitted the Messianic application of the psalm and still sought to evade it, is thus tersely given by Perowne: “Kimchi says, ‘Some interpret this psalm of Gog and Magog, and the Anointed is King Messiah, and so our rabbies of blessed memory have expounded it; and the psalm, so expounded, is clear; but it is more natural to suppose that David spake it concerning himself, as we have interpreted it.’ R. Sol. Isaki (Rashi) makes the same statement as to the ancient interpretation, but with remarkable candour adds: ‘In order, however, to keep the literal sense, and that we may be able to answer the heretics, (that is, Christians,) it is better to explain it of David himself with reference to what is said 2 Samuel 5:17.’” The kingship of Christ, his title of “Son of God,” and his profession of Saviour, were the issues in our Lord’s day, restated by the apostles, (Acts 2,) and have been brought down through the ages as the great points of controversy between the true Church and the world. And this conflict, which it is the design of this psalm clearly to state—predicted Genesis 3:15—will continue until “the last enemy shall be destroyed.” 1 Corinthians 15:26. The psalm is anonymous, but its author must have been himself a king, conscious of being chosen by Jehovah to this honour; and though surrounded by enemies fierce and tumultuous, who were leagued for his overthrow, confident that through Jehovah he would triumph over them. These circumstances meet only in David. The whole force of internal evidence declares for him, and is confirmed by Acts 4:25. The form of the psalm is highly dramatic, animated, bold, and triumphant. It falls into four stanzas of three verses each, of seven, six, seven, and eight lines. Psalms 2:1-3, refer to the conspiracy of the hostile nations; Psalms 2:4-6, show that God shall make void their plans; in Psalms 2:7-9, the anointed one publishes the decree for the establishment of his dominion, and the subjugation of the nations; Psalms 2:10-12, an admonition to kings to submit. 1. The heathen rage—The nations tumultuously assemble. The idea is that of a hasty gathering of conspirators, as Daniel 6:6; Daniel 6:11; Daniel 6:15. In Psalms 64:2 the cognate word is rendered conspirators, and is applied to the conspiracy of Jews and Gentiles against Christ, Acts 4:26-27, where see notes. Vain thing—A thing of vanity or emptiness; a thing that shall never succeed, and, by implication, wicked. The interrogative why, or to what purpose, or for what cause, indicates the groundlessness as well as the futility of all this combination, and the question seems asked in astonishment. Neither these purposes of David’s enemies nor of Christ’s ever succeeded. 2. Kings of the earth… rulers—The chief powers of the earth are arrayed against Jehovah and his Anointed. Set themselves—Literally, place themselves firmly. The word is often used in a military or hostile sense, as 1 Samuel 17:16, and here denotes an attitude of determined opposition.The verb is in the future, but imports what is going on at the present time. Take counsel—Have consulted confidentially. Anointed—Hebrew, Messiah, for which the Greek is Christ, (see note Matthew 1:1,) here referring historically to the Hebrew king whom God had anointed with holy oil, (1 Samuel 16:13,) but prophetically to Christ, the royal Son of David, to whom it is directly applied Acts 4:24-27, and who was consecrated, not with oil, but by the fulness of the Holy Ghost at his baptism. Matthew 3:13-17 3. Their bands… their cords—The plural suffix their refers to Jehovah and his Messiah. The result of these hostile deliberations is the mutual exhortation to break asunder and cast away the bands of Messiah’s government. “Bands” and “cords “are the restraints and authority of law, and its moral rebuke of sin. The enemies will neither submit to law and obligation nor accept pardon through Christ. Their language implies that they already felt the restraining and reproving power of the Law and Gospel, and were partly under that power, but were bent on freedom in sin and hostility to God. This was the course of the Pharisees and rulers against Christ. See introductory note. 4. Laugh… derision—A bold anthropomorphism, here signifying not only exultation, but the infinite ease with which God shall render abortive all their plans, which in Psalms 2:1 are called “vain,”—nothing. See Psalms 37:13; Psalms 52:6 5. Then—Emphatic. At the moment when their “counsel” was about to be executed: at the crisis when they expected success. See Deuteronomy 29:19-20; where “then” indicates that point where success was looked for. The connexion shows that God had suffered them to prosper for a time, but at length “he arose to judgment.” Psalms 76:9. Speak—God speaks in his acts as well as his words. The context shows that the speaking is in wrathful judgment, and that men shall hear and know. Vex—He will perplex and terrify them by a sudden miscarriage of their plans. See Exodus 14:24-25 6. Set my king—The word rendered “set” (a different one from that so rendered Psalms 2:2) means to pour out, as a libation; also, to appoint, anoint. Furst renders it here, “To appoint with a libation.” David was not anointed king upon Zion, but in Hebron; yet he was “set,” or established, in Zion as by a new anointing. The Septuagint reads: “I have been made king by him upon Zion, his holy mountain.” 7. I will declare the decree—David now prophetically speaks in the person of Christ, or in Christ’s stead, who is called, Psalms 2:2, the “Anointed” of Jehovah, and, in Psalms 2:6, Jehovah’s “King,” and in this verse, Jehovah’s “Son.” The language now passes to the highest reach of prophetico-typical description. Thou art my Son—The “my” denotes the promulgator of the “decree;” the “Son” is he in whose favour the decree is proclaimed—David’s royal descendant and yet David’s Lord—the Christ. He is “Son,” not by adoption, as are all the true Israel of God, but by being the “only begotten of the Father.” This day have I begotten thee—The expression, “this day,” does not mark the origin of Christ’s Sonship, but the period of the promulgation of this decree, be that when it might. The open manifestation of its fulfilment was, when “Christ was declared to be the Son of God with power by his resurrection from the dead.” 8. Heathen—Mixed people, Gentiles. Uttermost parts of the earth—The total boundary of the world. The kingdom of Christ embraces the whole world, all worlds, all things visible and invisible. Colossians 1:16-17. The Church is only that part of his kingdom on earth which has publicly submitted to his authority, and has obtained pardon and reconciliation through him. The rest are under him dominion, though in a state of revolt. See on Psalms 2:9 9. Rod of iron—The sceptre, which is the emblem of authority, shall be an iron rod, the symbol of severity, called “the rod of thy [Messiah’s] strength,” (Psalms 110:2,) which Jehovah would “send out of Zion.” This severity applies only to Christ’s judgments on his enemies, who refuse submission and despise the gospel. The New Testament abates nothing of this language or doctrine. The gospel is a free amnesty to all who will accept it, and a rule of judgment against all who reject it: (compare Jeremiah 19:11; Revelation 12:5; Revelation 19:15;) “of vengeance on them that… obey not the gospel.” 2 Thessalonians 1:8. “The wrath of the Lamb,” (Revelation 6:16,) is no less than that threatened in Psalms 2:9; Psalms 2:12 of our psalm. 10-12. Be wise now—An admonition to kings and rulers to make peace with King Messiah. Be instructed—Be corrected, chastened, restrained. Fear… rejoice… trembling—Reverence for the glory and majesty of Messiah’s character, joy at his benignity toward those who receive him, and trembling for all who disobey because of the terror of his iron sceptre. Kiss—Submit, pay homage and obedience to the Son. Kissing the hand was a token of homage and respect. 1 Samuel 10:1. Trust—Take refuge, in the Son of God. The word “trust,” which is here used, is almost universally applied in the Old Testament to saving faith in God. Here it applies to the Son of God, Messiah. See note on Psalms 34:8; and compare John 5:21; John 5:23-27. Those who believe in God must believe also in Christ. John 14:1; John 16:3. A Psalm of David, when he fled from Absalom his son.This and the following psalm have many points of resemblance, and evidently form a pair. Similarity of structure, thought, forms of expression, of mental condition, and external surroundings, prevails. Both evidently belong to the same general occasion, and would seem to have been written in close connexion; Psalms 3, a morning, (Psalms 3:5,) and Psalms 4, an evening song, (Psalms 3:8,) perhaps of the same day. The title of the former assigns it to the period of Absalom’s rebellion, and was, probably, written the first morning after the flight of David from his capital; the latter probably dates the evening after, at Mahanaim. See 2 Samuel 17:22-24.Its strophic divisions are four: Psalms 3:1-2, the lament; Psalms 3:3-4, David’s expression of trust in God; Psalms 3:5-6, his reassured confidence after a night’s repose; Psalms 3:7-8, his call upon God for help, and for salvation to Israel.TITLE: A psalm of David—The first that bears his name. Mismor, here rendered Psalm, is not the same word which is used to designate the Book of Psalms. It is frequently found in the titles of the psalms, and occurs fifty-seven times, thirty-six of which are ascribed to David. It denotes a poetical structure set to music. Lowth says: “It signifies a composition which in a peculiar manner is cut up into sentences, short, frequent, and measured by regular intervals.” When he fled from Absalom—See 2 Samuel 15-17 1. How are they increased?—The vast and constantly swelling number of the revolters threw the country into the greatest alarm. David three times mentions it—in Psalms 3:1-2; Psalms 3:6—and calls them myriads, a Hebraism for a vast but unknown number. See 2 Samuel 15:13 2. My soul— “Soul”” (πτωׁ, nephesh) is here a Hebraism for me, myself; but is used sometimes in the psychological sense for πνευμα, or spirit, the mental ego. The reproachful words of his enemies— “there is no help for him in God”—had entered into his inmost being. See 2 Samuel 16:7-8; Psalms 71:11; Psalms 62:10. David’s order to Zadok to return the ark to Zion. (2 Samuel 15:24-25,) might have given plausibility to these envenomed words. Selah—A word occurring seventy-three times in the Psalms, and three times in Habakkuk. As a musical direction it denotes pause, rest, silence, that is, of the voice, to give place to a brief intermediate symphony, or ritornello. It may also be a sign to the reader to pause for meditation upon the import of what is just said. To human eyes David’s cause seemed lost. 3. But thou, O Lord—From the desperate human aspect of things faith turns its eye to God alone. A shield for me—Or, a shield about me. See Genesis 15:1; Job 1:10. The figure is warlike, and implies David’s sense of his own danger. My glory—My honour and prosperity. The lifter up of mine head—To lift up the head not only denotes deliverance from trouble, but also restoration to former dignity, as in Genesis 40:20-21. He had fled from the capital in great humiliation, with his head covered, as a sign of mourning, (see 2 Samuel 15:30;) but God would reverse his sorrow, restore his glory, and so lift up his head. 4. I cried… he heard me—Literally, I will cry, and he will hear me. Although the vauv conversive (å) would make the future here a past tense, yet it should be construed as really future, and the preterite form only given for intensity and assurance, as if the answer had already come. The idea is, “I will cry, and he will assuredly hear me.” But see Psalms 3:6. Out of his holy hill—That is, Zion. The reference to the place whence the answer of prayer should proceed is a recognition of the ordained methods of inquiring of God, and suggests the strong churchly and pious heart of David. 5. I laid me down and slept—This proves it to be a morning song, probably the day after he had left Jerusalem. Sustained me—See Psalms 37:24 6. I will not be afraid—With the morning comes a clearer assurance. The perils of the night had passed. God had answered his prayer so far as to divide Absalom’s counsellors and defeat Ahithophel. See 2 Samuel 15:31; 2 Samuel 16:15-23. This gave David rest and safety through the night, and was the first visible pledge of the divine answer to his prayers. See Psalms 3:4. Ten thousands—Myriads, a definite number put for an indefinite; countless multitudes. Set… against me—Formed in firm line of battle. The term is a military one. 7. Arise, O Lord—The rising, here, is to be taken in the military or hostile sense, as in Psalms 3:1, and Psalms 92:11. The crisis is upon him, and he calls upon Jehovah to take a position openly against his enemies. They had said, “There is no help for him in God,” Psalms 3:2; he had said, “Thou, O Lord, art a shield for me; my glory, and the lifter up of my head,” Psalms 3:3. Everything depended upon some manifest interference of God in behalf of the exiled king. Thou hast smitten—The perfect tense here either refers to past triumphs in support of present faith, and as an argument for present help, or is what is called the “prophetical perfect,” as indicating the answer which is immediately expected, as if it had been already made. And this latter appears to be the true sense. Broken the teeth—David’s enemies are here compared to wild beasts, who, with their teeth and strong jaws, tear their prey; but God had now rendered them as powerless as these beasts of prey would be with their jaws broken and their teeth dashed out. See Job 29:17; Psalms 58:6 8. Salvation belongeth unto the Lord—Literally, to Jehovah (is) the salvation. The Hebrew is peculiarly expressive of Jehovah’s sole and sovereign possession and right of disposal of the blessings of the national covenant. No political combinations, no party uprisings of the people, can selfishly engross them. Thy people—Not the entire Hebrew nation, “for they are not all Israel which are of Israel,” but those true hearted of the nation who abide faithful to the covenant and the spirit of the theocracy. The spiritual application of this beautiful psalm to struggling individual faith in all ages is apparent. To the chief Musician on Neginoth, A Psalm of David.For introductory note on this psalm see that on Psalms 3. It is noticeable that in both David speaks like a father to his people; even of the revolters never uttering an imprecation or anathema. In all his complaint there is an undertone of “Father, forgive them!”The divisions are four: Psalms 4:1, his earnest invocation; Psalms 4:2-3, his admonitory address to the “sons of men,” the insurgents, especially their leaders; Psalms 4:4-5, his advice and exhortation to all who abide in their loyalty to government, and to the proprieties of religious conduct in such an hour of peril and commotion; Psalms 4:6-8, his expression of calm trust in God. In no period of David’s life, and in no effusion of his pen, has he ever given a more sublime example of his faith, and the deep sincerity of his character, than on this occasion and in these two psalms.TITLE: To the chief musician—Literally, to him that is over. Of the various translations and opinions of the original word, as occurring in the titles of the psalms, modern criticism accepts none but to the superintendent, or overseer; that is, of music. Our English Bible renders it, to the chief musician; in Habakkuk 3:19, to the chief singer. The form occurs fifty-five times in the titles of psalms. The prefixed preposition to does not, as when attached to proper names in the titles, denote authorship, nor even editorship, as Thrupp conjectures, but a designation of the psalm to the precentor for performance. On Neginoth—Or, on stringed instruments; and hence the music is to be softer and more subdued than if on wind instruments. It occurs in the title of seven psalms, (4, 6, 54, 55, 61, 67, 76,) and in Psalms 69:12, and Psalms 77:6, translated song; in Habakkuk 3:9, translated stringed instruments. 1. O God of my righteousness—The author and judge of my righteousness. He appeals his righteous cause to God for judgment jointly with his prayer for help. Thou hast enlarged me… in distress—Thou hast brought me into a roomy place when straitened. An experienced warrior and conqueror, David had been familiar with dangers and deliverances, and his faith is now encouraged from the past. See on Psalms 3 2. Sons of men—The Hebrew denotes men of rank, as distinguished from the other form, for the common people. Literally, the former is sons of ΰιωׁ, (ish,) and the latter the sons of ΰγν, (adam.) The distinction is well brought out in Psalms 49:3, and Psalms 62:9, where ish is translated high and high degree, and adam, low and low degree. In this David warns the leaders of the rebellion. Turn my glory into shame—Treat my kingly rights and dignity with dishonour and contempt. Leasing—Lying. 3. The Lord hath set apart, etc.—David here advances, as the ground of security for his honour and throne, that God had by wonderful grace separated him—chosen him—for himself, for his own special purpose, to be the ruler of his people. The efforts of enemies, therefore, could avail nothing. He introduces this with the emphatic but know, warning them not to adventure against the decrees of God. Him that is godly—Rather, him that is merciful. The verb ηργ, (hhasad,) to show one’s self kind, with its substantive form ηργ, (hhesed,) kindness, love, and its adjective form ηριγ, kind, merciful, is used to designate the mode of God’s dealing with men, and also how men should deal with one another. As a substantive it denotes mercy, (ελεος,) and is thus translated by the Septuagint one hundred and thirty-five times out of the two hundred and twelve times of its occurrence: also righteousness (δικαιοσυνη) in several places. Applied to the regulation of the conduct of man with man, it covers the great law of Mat 22:39, and is illustrated in the parable of the good Samaritan. In the Old Testament it is generally rendered kindness, mercy, pity, favour, goodness, loving-kindness. The adjective, therefore, as in the text, should have the prevailing sense of kind, merciful; but is thus rendered only three times, and good once, in our English Bible, out of the thirty-three places where it occurs, being elsewhere rendered godly, saint, holy. The Septuagint uniformly translates holy, (οδιος,) which shows that in the Jewish mind holiness entered into the quality of mercy. But, as Girdlestone says, (Old Testament Synonymes, p. 187,) it is to be feared that the practical nature of godliness has been to some extent obscured, or thrown into the background, in our English version, by rendering the word in question so often by godly, or saint, instead of merciful, after the example of the Septuagint and Vulgate. See notes on Psalms 12:1, and Psalms 86:2 4. David now turns from the leading spirits of the rebellion to those who are yet loyal in heart, but bewildered and doubtful as to what should be done. Stand in awe, and sin not—The words “stand in awe” are simply a translation of the imperative form of the verb øâæ, (rahgaz,) which signifies to be troubled, disquieted, agitated, from any cause, whether of anger, fear, grief, or even joy: (for the last see Jeremiah 33:9 : “They shall fear and tremble [be agitated] for all the goodness,” etc.) The kingdom was now in commotion, and most minds were filled with doubt, perplexity, and fear. In this state the king calmly admonishes, “Sin not:” be not moved to rash or sinful acts, while you partake of the common disquietude and alarm. The Septuagint reads, “Be ye angry, and sin not,” which the apostle copies verbatim, (Ephesians 4:26;) a clear instance, it would seem, where anger is not used to express a malignant or vengeful passion, but, by metonomy, signifies the cause or occasion of such passion, namely, high provocation, or agitation of mind under a deep sense of injury. It is the danger of abiding in this disquieted state of mind, not the sinfulness of it per se, which is the object of the admonition both of the psalmist and the apostle. And so, “Let not the sun go down upon your wrath,” is a reiterated warning not to delay escape from so imminent spiritual danger. Commune with your own heart—Literally, speak in your heart; a beautiful idea of meditation. The selah, pause, comes in here and at Psalms 4:2 with emphasis. 5. Offer the sacrifices of righteousness—Be diligent in all religious duty and worship. A sacrifice of righteousness is such a one as the law prescribes, offered in form and spirit according to the will of God. Put your trust in the Lord—Here is the ground of all David’s self control, the secret of all his success. His enemies had trusted in men and the wave of popular favour. See 2 Samuel 15:12; 2 Samuel 17:11 6. Who will show us any good—The thoughtless multitude ask this. Unbelief, or weak faith, asks it. Faith steadfastly looks above. Lord, lift thou, etc.—A portion of the form of Levitical blessing, quoted from Numbers 6:25-26. David felt that the covenant, the altar, the priesthood, and the oracle, were still on his side. 7. Thou hast put gladness—Evidently this relates to some recent answer to prayer since he left Jerusalem, which lighted up his soul in joyful confidence. See on Psalms 3:6. More than in the time… their corn and… wine increased—The supplies brought to the king in his flight and on his arrival at Mahanaim (2 Samuel 16:1-4; 2 Samuel 17:27-29) were cheering, especially as the latter evidenced a loyal spirit in the Gileadites, who, at the first, for seven years, had supported the house of Saul against David; but the allusion appears to be rather to the joy of the national harvest and the vintage, when the revenues of the king flowed in, and the land resounded with festive songs. Above this joy was that now experienced by some recent token of divine favour in answer to prayer. 8. I will… lay me down in peace—The highest sensible evidence of a composed faith. It is fit that this sweet evening psalm should close with a sweet good night. See Psalms 127:2. To the chief Musician upon Nehiloth, A Psalm of David.This psalm properly classes with the two preceding. It is a morning prayer (Psalms 5:3) of one who is hard pressed by enemies, wicked and false. In general, it is a prayer against the success of wicked men, and for the vindication of the persecuted righteous. It is ascribed to David, and partakes of his spirit and style, suiting well his circumstances while at Mahanaim. 2 Samuel 17:24. Psalms 5:7 (see note there) is no valid objection to this. Psalms 5:1-3 are a morning invocation; Psalms 5:4-6, an expression of confidence that God will defeat and punish wicked doers; Psalms 5:7-8, a vow of devotion to God, and a prayer for divine guidance; Psalms 5:9-11, a prayer against the wicked, and for the success of the righteous; Psalms 5:12 closes the whole with a confident assurance of God’s interposition and blessing. A pensive tone pervades the whole, while faith in God gives a silver lining to the dark cloud of the psalmist’s trials.TITLE: Nehiloth—The word is in the plural feminine, and is more commonly supposed to denote the instruments on which the psalm was to be performed, namely: pipes, flutes. Furst takes it as the name of a musical choir residing at a city of similar name, as Hilen, (1 Chronicles 6:58,) or Holon, (Joshua 21:15,) a root form of nehiloth. The Septuagint and Vulgate take it, enigmatically, as denoting the object of the psalm; so, also, Luther, Hengstenberg, and others, translating, for an inheritance, or, concerning her who inherits, namely, the Church, or people of God, which inherits his blessing; for God will punish the wicked and reward his people with righteousness, which is the burden of the psalm. It is better, however, to take it literally, as a musical designation. 1. Meditation—Literally, my deep sighing or moaning, such as one in profound thought and trouble would make—hence meditation. But it is here the meditation of a soul in distress and perplexity talking to itself in sighs, and is in contrast to words in the previous hemistich. To his words David asks God to “give ear;” to his meditations, a discriminating attention, in order to know his thoughts. See Romans 8:27 2. Voice of my cry—My loud cry, or my outcry. There is a rising in the description—words, meditation, outcry. The last is the loud and earnest call for help of one who is ready to perish. 3. In the morning—Showing that this is an early morning prayer, and that prayer is now his first business and sole reliance. Will I direct my prayer—The word prayer is not in the original. The word translated, “I will direct,” means to arrange, to set in order, and, in its ritualistic sense, to prepare or arrange in order for sacrifice, as Genesis 22:9; Leviticus 1:7-8; Leviticus 1:12. David had prepared himself unto the Lord by prayer and watchfulness, laying open his whole heart and life, and the pending cause of his kingdom. Will look up—Literally, will watch, wait. Having set every thing in order before God, he now waits watchfully. See Genesis 15:9-12; Ephesians 6:18 4. For—Because. He now states the ground or cause of his trusting in prayer, which he gives in Psalms 5:4-6, namely, the fact that God cannot approve or allow wickedness, and that he is “my God and my King,” (Psalms 5:2.) Neither shall evil dwell with thee—Shall not inhabit or abide with thee. Evil men shall not live with God in the same house, (Psalms 15:1,) nor in any relations of favour or friendliness. In Psalms 5:4-6 seven designations are given to the wicked, all abhorrent to God. In the wicked God does not delight. There is no agreeableness in them. The evil man shall not dwell with him. 5. The foolish—A term for proud, vain boasters, godless. These shall not stand in his sight, or before his eyes, as the Hebrew has it. They shall not be honoured to come into his presence. Iniquity—A general term for emptiness, vanity, and hence sorrow, sinfulness, evil of any sort. Such workers God hateth. 6. Leasing—Lying, falsehood. Here applying to speech. Bloody and deceitful—Deceit here specially applies to treachery, bad faith, treason, as 2 Kings 9:23; Psalms 55:11; Jeremiah 9:6. Whether the lying and deceit consist in words or acts, such as practice them God will destroy. 7. But as for me—A sudden transition from the vile and abhorrent character of his enemies to the beautiful unfoldings of a true piety. Thy house—The habit of devout and sincere worship is here placed foremost, as the representative virtue of his life, comprehending all others. True piety is the source of human righteousness. In the multitude of thy mercy— Not in the spirit of vainglory does he contrast himself with his enemies, as did the Pharisee mentioned Luke 18:11; but humbly, and in conscious rectitude, he ascribes all his goodness to God’s mercy. Temple—Same as house, preceding. Not necessarily the temple of Solomon, if it were already standing, but tabernacle, or consecrated place of worship. See 1 Samuel 1:9; 2 Samuel 22:7; Psalms 18:6; and notes on Psalms 19:9; Psalms 84:10; Psalms 116:19 8. In thy righteousness—It was not in human counsels and cognitions of right, but in Jehovah’s, that he was safe and might securely walk. Mine enemies—Strictly, my observers, those who watch for me—waylayers. No human wisdom could cope with these trained and wily politicians, these ambushed “sharp shooters;” and hence it was not in cunning, but righteousness,—the righteousness of God—that he trusted. See Proverbs 10:9; 1 Peter 3:13-16. Thy way straight—The clearly revealed will of God is always a blessing, as it enables men to walk safely if they be obedient. 9. For there is no faithfulness—The particle “for” gives the reason for the prayer in Psalms 5:8, namely, the character of his enemies. They have, first, no faithfulness, no fixedness or stability, in their mouth. There is no reliance upon their words, because they seek not truth, and have no settled principles. In their mouth—Literally, in his mouth; that is, in the month of any one of them. Their inward part—The word ÷øá, (kereb,) inward part, when used psychologically, as here, is one of the strongest words in Hebrew to denote inwardness, internality. The word ìá, (lebh,) heart, is more local, but not more intensely inward in signification. In the text “inward part” denotes the seat of thought, volition, and desire, which is “wickedness:” Hebrew, wickednesses, the plural used for intensity; hence our Version, “very wickedness.” Here, then, the fountain head, the inmost origin of moral action, is called thorough wickedness, or corruption. Throat is an open sepulchre—As if ready to receive its victim. Also within is the seat of corruption from which the fumes of death proceed. Matthew 23:27. One more touch of the pencil finishes the picture. They flatter with their tongue—This is the lure to draw unwary souls through the open doorway of the sepulchre into the pit of death. 10. Destroy thou them—Literally, charge them with guilt; that is, visit upon them the consequences of their sin. And so the next line: “Let them fall by [or through] their own counsels.” Against thee—The enemies of David were the enemies of God, and it was against his purposes that the rebellion was aimed. 11. But let all… rejoice—In this and the following verse the opposite character and treatment of the righteous are set forth, so that both the protection of the righteous and the punishment of the wicked—which latter, under the moral government of God, is equally necessary for the vindication of the divine character and the salvation of those who trust in him—shall be cause of eternal joy to all holy beings. To the chief Musician on Neginoth upon Sheminith, A Psalm of David. David, to whom this psalm is ascribed, is in great affliction, arising from two causes—personal sickness and political enemies. The latter, it would seem, took advantage of his sufferings to reproach, and conspire against, him. His affliction is not one of those chastenings which a loving Father might appoint to a loving and obedient child; but a judgment, and in this light David accepts and bows to it. The psalm is the complaint of a penitent and subdued heart, and is the first of the so-called “SEVEN PSALMS,” (6, 32, 38, 51, 102, 130, 143,) although in this there is no confession of sin. This may be accounted for on the fact that the sin itself had been forgiven, though the temporal judgment, as a consequence of sin, was not averted. The natural outburst of the great affliction in tears, and moans, and complaints, are not inconsistent with the true heroism of David. His was not a heroism which despised danger and suffering as mere physical accidents, but a moral courage which viewed events in their moral relations. Here is no call for martial courage, but for penitence, sorrow, and humility. He that treats affliction as a trifle will treat sin as a trifle, and the divine law with contempt. Stoical indifference to suffering as the result of physical causes, and hence inevitable, will never cultivate the moral sensibility, and is grounded only in the doctrine of fate. This is not manliness, but, in the light of human accountability, is madness. The heroes of Scripture have no superiors in history for courage and fortitude, but their courage is grounded in the will of God and their consciousness of rectitude. They were fearless in the right, but had no courage to do wrong. Penitence is not a weakness, but a virtue, and he only is truly brave who fears to sin and dares to repent.Our psalm, which we must date after David’s great sin, is divided into three strophes: Psalms 6:1-4, his prayer; Psalms 6:5-7, an argument why God should interpose, arising out of the imminence of death and the great force of his affliction; Psalms 6:8-10, the answer of his prayer, bringing assurance, and a call upon his enemies to desist from their works and depart.TITLE: On Neginoth—(Plural of neginah,) stringed instruments; either a general name for all stringed instruments, or one similar to the kinnor, or harp of eight strings, probably played with a bow or plectrum, as among the Greeks. See note on title of Psalms 4. Sheminith—This word is an ordinal adjective, signifying the eighth, which some take as an instrument of eight strings; Furst, as the eighth division of the choristers; but it is better to understand it as denoting the lowest and gravest notes sung by men—the modern bass, as opposed to alamoth, or soprano. Compare 1 Chronicles 15:20-21 1. Rebuke me not—The strong depreciations of this verse indicate that the heavy affliction was a divine judgment for sin. The words “rebuke,” “chasten,” “anger,” “hot displeasure,” fully corroborate this view. 2. Weak—Withered, languid, with sorrow. My bones are vexed—My bones have been troubled. The Niphal preterite of the verb indicates a disease of some continuance. So also the significant “how long?” Psalms 6:3. The direct allusion to bodily suffering, in the absence of any confession of sin, and the prayer heal me (åôà)—the usual word for restoring the health—all point to some physical suffering. 3, 4. My soul is… sore vexed—Causes of mental, not less than of physical, trouble existed. Body and soul lay under the consuming force of the wrathful judgment. The word used to describe the effect upon his bones (“vexed, troubled”) is the same as defines the state of his soul. Delitzsch gives the sense of outward overthrow and inward consternation, the effect of fright, which disconcerts one, and of excitement, that deprives one of self-control. How long—Literally, till when? The interrogation is emphatic, and supposes the answer delayed, and the evil complained of such as cannot long be endured. See Exodus 10:3; Psalms 90:13; Isaiah 6:11. With this the perfect tense of the preceding verb (my soul has been vexed) agrees, as also the earnest return, (Psalms 6:4,) as if God had gone away from him. Compare 2 Corinthians 4:8 : “Perplexed, but not in despair.” 5. In death—David had grounded his prayer (Psalms 6:4) on the mercy of God, that it might be honoured by his deliverance; now, he rests it on the state of the dead, as unable to praise Him. The language shows, that to human appearance death is now so near, that from it God alone can deliver him. No remembrance of thee— “Remembrance,” here, and the giving of thanks in the next line, are synonymous. It is the memorial of praise and ascriptions due to delivering mercy. The Hebrews believed in a future state and life after death, but had not New Testament conceptions of the place and state of pious souls immediately after death. This shrinking from death, especially premature death, (Psalms 102:23-24,) was not from a fear of punishment hereafter, much less of annihilation, but the dread of being cut off from the worship of God among the living, and seeming to be dishonoured by a short life and an unfinished work, which were considered in the light of judgment and calamity. David desires to live only as he desires to honour God before living men in acts of praise and thanksgiving. See notes on Psalms 115:17-18; Psalms 138:10. In the grave—In ωׁ ?ΰεμ, (sheol;) Greek, αδης, (hades;) the under world, the place or region of the dead, the grave. Its literal meaning is, deep pit, then, grave, region of the dead, etc.; but it is sometimes used to denote the state of the wicked, or place of punishment after death, as in Psalms 9:17; Proverbs 5:5; Proverbs 7:27; Proverbs 9:18; Proverbs 15:24; Proverbs 23:14. (See note on Psalms 16:10.) In the New Testament, hades (which in the Septuagint always stands for sheol) sometimes takes the same restricted sense: as Matthew 11:23; Luke 10:15; Luke 16:23. The imagination of the Hebrew often united the place of the dead with the fancied region of ghosts, manes, or departed spirits, so that sheol was not a well defined region, but took different limitations of meaning in different places, the connexion, according to a common law in all languages, determining its application. 6. My bed to swim—A hyperbole for copious weeping. Water my couch—Dissolve, saturate, my couch. Another hyperbole, but a lessening of the figure from “swim” in the preceding line. This profuse weeping was in or during all the night, that is, every night. The psalmist thus shows that not without cause had he urged his plea for help, and viewed death as nigh. 7. Mine eye is consumed… waxeth old—By reason of long continued suffering and weeping his eyes had grown languid, and dull, and sunken in the head, as in extreme age. He here finishes the picture of his sorrow, and as Calvin says, “They who know only in some small degree what it is to wrestle with the fear of eternal death, will find in these words no exaggeration.” 8. Depart from me—The psalmist suddenly assumes a new character. From the darkness and storm of his sufferings he announces the answer of his prayer, and warns his oppressors to withdraw and desist. The Lord hath heard—God has now taken the matter in hand. Voice of my weeping— “Silent grief is not much known in the East; therefore, when the people speak of sorrow, they say its voice: ‘Have I not heard the voice of his lamentation?’”—Roberts. He is so filled with joy and confidence upon receiving assurance of answer to prayer, that three times, Psalms 6:8-9, he reiterates the joyful fact: the Lord hath heard my weeping; the Lord hath heard my supplication; the Lord will receive my prayer. 10. The evil that he dreaded, which his enemies had prepared, shall now fall upon them. This was in strictest accordance with retributive justice. They shall be ashamed—Pale with disappointment. They shall be sore vexed—Terrified. See on Psalms 6:3. They shall return—Retreat from their purpose and be marked as defeated men. They shall be ashamed suddenly—Literally, in a moment. Their judgment shall come in the twinkling of an eye. God will return to David, (Psalms 6:4,) and this shall be the cause and signal of the return—the turning back, in shame and terror, and in a moment, of his enemies. Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.The animated style of this psalm accords well with the genius of David. It was written in a time of great peril, reproach, and suffering, and is commonly referred to his persecution by Saul, chiefly because the allusion of Psa 7:4 seems to point to the scenes of 1 Samuel 24, 26, where David spared Saul’s life. But there are serious objections to this. The allusion better suits as an answer to the fierce accusations of Shimei, (2 Samuel 16:7-8,) and Psalms 7:3-5 are a protestation of innocence in the catastrophe of Saul’s house, and of the death of Saul and Ishbosheth. Besides, the language of Psa 7:12-16 is not such as David would use toward Saul, and it is improbable that it applies to a courtier of Saul named Cush in the title, (see note on title,) for no such name appears in the books of Samuel, although Doeg and Shimei, other enemies of David, are named. That David appeals to his integrity (Psalms 7:3-10) is no objection to dating this psalm at the time of Absalom’s rebellion. His great sin had been forgiven, and it is not that he had never sinned, but that he was innocent of the crime alleged, that he urges his plea. The accusation was fresh; it was the occasion of the psalm, (see title;) it charged upon him the blood of the house of Saul, (2 Samuel 16:7-8;) and Psalms 7:3-5 are his answers. No historic occasion suits these circumstances but the one here given. For further argument see the notes.The divisions of the psalm are as follows: Psalms 7:1-2, an earnest prayer for instant help; Psalms 7:3-5, a solemn protestation of innocence, being his reply to the accusations of his enemies who had distressed him, and were the occasion of the psalm. Thus far may be taken as an introduction to the matter of the psalm, which may be resolved into the following strophic divisions: Psalms 7:6-8, a call upon Jehovah, as the righteous Judge of all, to vindicate his cause on the ground of his integrity and innocence, and for the public effect upon the congregation; Psalms 7:9-10, his profession of confidence in God’s justice, and of his own consequent vindication; Psalms 7:11-13, a warning of the imminence of the ruin of the wicked from the already prepared instruments of death; Psalms 7:14-16, the wicked, personified in his Cushite enemy, taken by their own devices, become victims of the destruction they had prepared for others; Psalms 7:17 seems an independent ejaculation of praise to God for his righteousness.TITLE: Shiggaion—From ùׁ ?âä, (shagah,) to wander, to reel, is supposed to signify a dithyrambic ode; that is, one irregular in metre and of impetuous performance. Jebb says: “It may be understood of an ode composed in various measures, and consequently adapted to different modes of recitation and accompaniment.” Horseley defines it: “A wandering ode, in different parts taking up different subjects in different styles of composition.” The word occurs only once more as a musical or rhythmical sign, in Habakkuk 3:1; where al-shiggionoth (plural) means, after the manner of shiggionoth, or, of dithyrambic songs. Such is the character of this psalm:— “Painful unrest, of defiant self confidence, triumphant ecstasy, calm trust, prophetic certainty, all these states of mind find expression in the irregular arrangement of the strophes of this Davidic dithyramb, the ancient customary psalm for the feast of Purim.”— Delitzsch. Concerning the words—On account of the words. Cush—The word means black, dark coloured; and applied to countries means Arabia, Ethiopia, and the parts of Northern Africa. The Cushites were a dark skinned race. The word here is manifestly not a proper name, but an epithet, figuratively used to denote character. “Cush the Benjamite,” is the black hearted, or barbarian Benjamite. So the word is used figuratively, Jeremiah 13:23, “Can the Cushite change his skin?” Amos 9:7, “Are ye not as the children of the Cushites unto me, O children of Israel?” So David said he “dwelt in Meshech and Kedar—Moschica=Scythia and Arabia—(compare “Gog and Magog,” Revelation 20:8; and Scythian, Colossians 3:11;) meaning only the wildest barbarians. The title, dark souled, fitted Shimei, the Benjamite. 2 Samuel 16:7-8 1. In thee do I put my trust—David begins, as in Psalms 31:1, by boldly defining his trust. His refuge is in God alone. If he uses methods and forethought, it is God who giveth them efficiency; if his case lies beyond the reach of means, God can interpose in a way all his own. 2. Tear… rending—Different words of kindred import, describing the habits of wild beasts in lacerating, crushing, and separating part from part, their prey. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 3. O Lord my God—A solemn appeal for the truth of what he is about to utter. If I have done this—The shedding of blood in revenge, or to open my way to the throne, of which his enemies accused him. See 2 Samuel 16:5-8 4. Yea, I have delivered him, etc.—A plain allusion to the events of 1 Samuel 24:6-7; 1 Samuel 26:8-11 5. Let the enemy persecute my soul—Here is a direct and solemn appeal to God to judge and punish him if he were not upright and pure in the matters urged by his accuser. Here is the boldness of conscious righteousness before God, even before his judgment seat. Compare in the evangelical sense, Romans 8:33-34; 1 John 3:19-21; 1 John 4:17. Lay mine honour in the dust— “Honour,” or glory as it is more commonly rendered, unquestionably refers to his kingly dignity, and proves that David had, at this time, come to the throne of Israel, which corroborates the date and occasion above given to this psalm. The significant pause “selah” fitly follows so solemn an appeal to God as has just been made, and closes the strophe. 6. Arise, O Lord, in thine anger—From the judgment seat of Jehovah, before which he had just brought his cause, he hears the voice of acquittal, and now (Psalms 7:6-8) calls upon God to arise to immediate execution of the sentence upon his enemies, and the public vindication of his own righteousness. Thou hast commanded—Judgment had not only been given in the case, but a special order for its enforcement, and hence the urgency and confidence of this prayer of the persecuted, righteous man.Hupfeld gives the construction: “Awake for me; thou hast ordained judgment.” The idea is the same as that above given. 7. So shall the congregation of the people— “People,” here, is in the plural peoples, and refers not to Israel only, but the nations, probably those tributary to David. The effect of divine judicial intervention in this individual case should be salutary to the nations, as illustrating the character of the divine administration. Compass thee about—Surround thy throne, as having confidence in thy judgments. Return thou on high— That is, return to thy throne of judgment, which, by the temporary triumph of the wicked, he had seemed to vacate. The Hebrew word for throne, means an elevated seat. Solomon’s throne was ascended by six steps, (1 Kings 10:19,) and Jehovah’s throne is described as “high and lifted up,” (Isaiah 6:1,) “in heaven.” Psalms 11:4. The text is a poetical allusion to the custom of kings in ascending their thrones whenever they would give public audience or administer justice. 8. The Lord shall judge the people—The peoples, or nations, as in Psalms 7:7. Judge me—Again David urges his special judgment in connexion with the universal and ultimate right. “The final judgment is only the finale of that judgment which is in constant execution in the world itself.”— Delitzsch. 9. Oh let the wickedness of… come to an end—A prayer for universal right and justice in the earth, with calm faith in the result, finds expression in Psalms 7:9-10. It is not against men, but against wickedness, that David prays: and this is the true key to all the imprecatory psalms. 11-13. God judgeth—These verses present an earnest warning, not only to David’s wicked persecutors, but to all contemners of law and justice. The style is more impassioned, although of a didactic turn, and the imagery, apparently rude, is such as is suited to the barbarous and bloodthirsty spirits with whom he has to contend. The present participial form, God is judging, God is angry, shows that the wrath of God is already “revealed from heaven against all unrighteousness of men,” for their timely warning. Not, indeed, his ultimate punishment of sin, but his corrective, disciplinary judgment against it. If he turn not—If the sinner, whoever he be, heed not these incipient and forewarning indications of displeasure. The conditional sentence proves that the present judgments against sin are corrective, and admonitory of what will follow if repentance do not supervene. He will whet his sword—That is, will proceed to ultimate punishment. This, to the subject, is never corrective. The imagery is now wholly borrowed from the use of the deadly weapons of the warrior, not at all from the corrective and disciplinary methods of a parent or magistrate. Instruments of death, are not disciplinary, yet these are prepared for those who “turn not,” repent not: God is [now] ready to inflict punishment on the incorrigible. 14-17. He travaileth—Literally, he shall bring forth with pain. The dark hearted Cush of the title now re-appears. He brings forth in his conduct, with agony, what he had already conceived in his heart. Both his character and punishment are described, and he shall reap as his reward what he hath sown. Psalms 7:15-16. These are eternal truths in ethics and in the moral government. Pit—An allusion to the mode of catching wild animals. Fallen into the ditch which he made—Here is the lex talionis—the most literal form of retributive justice. When will men learn there is “a God that judgeth in the earth?” Psalms 58:11. The closing verse of the psalm is a spontaneous outbreak of praise to God for his righteous dealings with men. To the chief Musician upon Gittith, A Psalm of David.This psalm is one of a class (see Psalms 19, 29, 104) which contemplates the phenomena of nature religiously, as cause of praise to the Creator. It celebrates the greatness of God, and the greatness of man in the image of God, and has been called the “lyric echo” of the first chapter of Genesis. The Messianic notices of it in the New Testament are not considered to be directly, but by way of accommodation illustratively, applied to Christ. Still, man, who is here contemplated abstractly, according to the original purpose of God, is to attain the dignity of his birthright only through the God-man, who took on him our nature. (See the notes.) No occasion of writing is recorded of this beautiful lyric, but the second verse intimates a somewhat mature acquaintance with the bitter enemies of true religion, and with God’s methods of confounding them; and the whole bears too much the stamp of a religious philosopheme to allow us to assign it to the early life of David, who was unquestionably its author.TITLE: Upon Gittith—Taken as a Gentile name, the word means Gathite, and Furst thinks it is a name proper of a musical body of Levites who had their chief seat in the Levitical city Gath-Rimmon. Others take it as the name of an instrument for lively airs, as if it were an επιληνιος, (epilenios,) or joyful air, used at the vintage, as the radical word βϊ, (gath,) winepress, would indicate. The other psalms bearing this inscription are also of a joyful character. See Psalms 81, 84. 1. Our Lord—Equal to the New Testament “Our Father.” David speaks not as a private individual, but for the human race. Thy name—The manifestations of Thyself, by which thou art known. In all the earth— Whether men perceive and respond to it or not, thy name is excellent. Set thy glory above… heavens— “Set” is here used in the royal sense, Thou hast enthroned thy majesty above the heavens. The doctrine is against polytheism, which makes the heavenly bodies the abodes of the gods; and the idea is, that the heavens are, to all the earth, the reflection of the divine glory, even though it awakens no echo in millions of hearts. See Psalms 19:1-3; Romans 1:20 2. Out of the mouth of babes—The Hebrew denotes a child in general, whether infant proper, or, more commonly, one that can “ask bread,” (Lamentations 4:4,) or play in the street, (Jeremiah 6:11; Jeremiah 9:21.) Sucklings—A child under three years, the period of nursing by Hebrew mothers. 2Ma 7:27. Ordained—Literally, laid the foundation, shows clearly the children here meant are able to speak, and receive some elemental knowledge. Compare Matthew 11:25. Strength—We must retain the sense of power, might, and not praise, as some interpreters, but which the Hebrew will not bear. The antithesis, the apparent paradox, lies between the proverbial impotence of children and their being chosen of God to oppose and overthrow the powers of this world. See Matthew 21:16. This is not to be taken figuratively, as in 1 Corinthians 1:27, but literally; childhood’s faith and piety shall confound infidelity. That thou mightest still—That thou mightest cause to cease, or put to silence. Enemy and the avenger— “Those meant are the fierce and calumniating opponents of revelation.”—Delitzsch. The “avenger” is one that is inspirited to cursing and vengeance. This verse implies a knowledge of human enmity against God, and of the divine ways with men, which indicate an experienced age in the author. 3. When I consider—As often as I behold. Heavens… moon… stars— Imagine a gorgeous oriental night, not necessarily a knowledge of scientific astronomy. Ordained—Established; made firm, and abiding. The stability of the heavenly bodies, no less than their creation and magnificence, depends upon the will of God. 4. What is man—This connects with the first hemistich of Psa 8:3, thus— As often as I see thy heavens, I ask with wonder, What is man? The Hebrew words for “man,” and “son of man,” according to their radical sense, contemplate man from the frail and perishable side of his nature, and in this view the comparison is against him. But this is momentary and in appearance only. Suddenly the poet rises to the comprehension of man’s true rank and greatness in creation. Art mindful… visitest him—Two words denoting special thought and oversight. 5. Thou hast made him a little lower than the angels—Hebrew, Thou hast made him less, a little from, or than, God. Man, physically compared, is inferior to the wide creation; but another point of comparison restores him to his true rank. The Septuagint translates ΰμδιν, (God,) by αγγελους, angels; so, also, the Chaldee, Vulgate, the ancient Jewish, and some modern interpreters. So, also, our English Version. But this is a gloss and not a translation, and is not satisfactorily sustained by Hebrew usage. Elohim is used to denote kings, judges, princes, as representing God in dominion and authority. See Exodus 21:6; Exodus 22:8-9; Exodus 22:28; Psalms 82:1; Psalms 82:6; Psalms 95:3; Psalms 97:7; Psalms 97:9; Psalms 138:1. In Psalms 96:4-5, it means false gods, “gods of the nations.” In Genesis 3:5, it means the true God, not “gods.” In 1 Samuel 28:13, it seems to be used for a godlike form: “I saw a godlike form ascending,” etc. The rendering, “Thou hast made him little less than a god,” gives no sense, or, if any, a false one. “Remove him little from divinity; that is, from a divine and heavenly, or at least from a superhuman state,” (Alexander,) is too vague for satisfaction. Whatever may be the interpretation, Elohim must be rendered God, and the comparison must lie between man and God. Nor is this without authority. The statement of the psalmist is based directly on Genesis 1:27 : “God created man in his own image.” Here is the foundation of the comparison, and of the asserted dignity of man. The idea is, not that man is only a little removed from the absolute Godhead, but that, in the original idea and purpose of God, he is the closest resemblance of God in endowments, the first in rank of created beings. Besides, ξςωׂ, Septuagint βραχυτι, (a little,) may signify for a little time, as the quotation of the apostle, Hebrews 2:9, certainly does mean. In Hebrews 2:7 this passage is quoted from the Septuagint, not the Hebrew. It is a free quotation, ad sensum, without an attempt at verbal accuracy, the Greek version being used because at that time more widely read and better understood than the Hebrew text. Professor Stuart thinks, that the placing of man below the angels sufficed for the apostle’s argument without raising a question on the Greek text, though in doing so he claimed less for the argument than would have been claimed by insisting that the word Elohim should be interpreted God,” as in the Hebrew. To this it must be added that the apostle, in Psalms 8:7, ranks not the original dignity of man below that of angels, but only his earthly state. So Christ ranks “βραχυτι, for a little while, lower than the angels for the suffering of death.” But the sequel of the argument shows that by his resurrection, ascension, and regal enthronement at the right hand of God, he carries our human nature above the rank of angels, and thus illustrates the ultimate dignity of man, according to our text. Glory and honour—Two words nearly synonymous, and united for emphasis, expressive here, as often, of kingly majesty. Psalms 21:5. See note on Psalms 97:7. 6. Dominion—A strictly regal prerogative, belonging not to angels, but is part of God’s image in man. Works of thy hands—A Hebraism for thy works. All things under his feet—In complete subjection to him. The word is absolute and universal, but the enumeration of Psa 8:7-8, limit it to this earth, as also Genesis 1:26. On the restitution of human nature in Christ see on Psalms 8:5, and compare Revelation 2:26-27; Revelation 3:21; 1 Corinthians 6:2; Hebrews 2:7-9; and notes. 9. How excellent is thy name—A suitable refrain, in echo of Psa 8:1, after so lofty a tribute of honour to man and praise to God. To the chief Musician upon Muthlabben, A Psalm of David.The intimations of date and of the personal situation of the author of this psalm are only general. It was certainly written after the removal of the ark to Zion, (Psalms 9:11; Psalms 9:14,) and clearly after some great victory over foreign nations, (Psalms 9:5; Psalms 9:15,) and while the war cloud still hung over the land, (Psalms 9:13; Psalms 9:18-20.) Thus, the whole is intermingled with praise for the past and with prayer and trust for the future, and is a graphic picture of the Church’s alternating conflicts and triumphs in all ages. Historically it suits well to David’s condition during the second Syrian war, after the victories recorded in 2 Samuel 10:15-19; 1 Chronicles 19. The style, which identifies it with the earlier Hebrew age, is abrupt and impassioned, betraying the profound emotions of the writer at the moral significance of the recent events. The psalm belongs to the alphabetical class, though an imperfect specimen of its kind. See on Psalms 10, 25, 34, 37, 111, 119, 145. The strophes, which are generally marked by the alphabetical arrangement, may be thus given: in Psalms 9:1-2 the theme, praise, is stated; in Psalms 9:3-6, the divine judgments, personal and general, manifested in the ruined condition of his enemies, which are the grounds of this praise, are set forth; Psalms 9:7-10 state that Jehovah is eternal, and shall judge the world, and be a refuge for them that trust in him; Psalms 9:11-12 are an exhortation to praise Jehovah because he will not leave the righteous to perish with the wicked; Psalms 9:13-14 contain the author’s prayer for further help, that he may more perfectly show forth the divine praise before the congregation; Psalms 9:15-16 declare that the ruin of the wicked, being the effect of their own evil design, evidences God’s righteous judgment; Psalms 9:17-18 are a further prediction of the overthrow of all the wicked, and the restitution of the righteous; and Psalms 9:19-20 are a call upon God to hasten and complete his righteous judgments.TITLE: Upon Muth-labben—An obscure designation. Furst translates, upon death of Ben, taking lamed (ì) in ìáð, (laben,) as the sign of the genitive, and Ben as the proper name of one of the choristers of the second class, (1 Chronicles 15-18,) whose sudden death, like that of Uzzah, might have given to his musical corps thereafter the title of Death of Ben. Compare Perez-Uzzah, (1 Chronicles 13:10-11,) and “al-Jeduthun,” in the title of Psalms 62. But it seems better, with Gesenius, to take “al-mooth” (dropping makkeph, and making one word) as the same as “ala-moth,” in the title of Psalms 46, and “ben” (son) as a name of age, (boy,) and a collective, and read, with virgin’s voice, for the boys; or, to the precentor of the virgin’s mode, for boys. Women could not appear in the public choirs. but their voice, or mode, could be represented by boys. Or, taking “Ben” as a proper name, as above, read upon the virgin mode, to Ben. But the former is the preferable sense. 1, 2. I will praise—Each of the four lines in these two verses begins with the first letter of the Hebrew alphabet, but beyond this the alphabetical arrangement is imperfect. The verses are replete with various expressions and modes of praise, as if the heart overflowed with joy. Most High—An attributive name of God, who had shown himself to be the absolutely Supreme. 3-6. A graphic description of the desolating effect of the war. When mine enemies are turned back—Or, because “mine enemies are turned back.” The preposition may denote both time (when) and reason (because.)Perish at thy presence—Literally, at thy appearance, or, at thy face. God appeared, or looked on them, and they retreated backward, stumbled, and perished. See Exodus 14:24. For thou—Because thou hast executed my judgment and my cause. The language in Psalms 9:4-5 is strictly juridical. O thou enemy—Rather read this line, the enemy are perished, [they are] perpetual desolations. Cities… their memorial is perished—The very names of the cities are forgotten, so complete is their ruin. David’s second Syrian war extended from Ammon in Arabia to Helam in Syria, a distance of about three hundred miles, and probably in no district in the world, of equal extent, are there at this day more ruins of ancient cities whose very names have perished, than in this. Thou… destroyed cities— “Thou,” here, refers not to his enemies, but to God, as in Psalms 9:4-5. God alone is the dispenser of these judgments, and this blotting out of cities and peoples is the threatened doom of his enemies. Exodus 17:14; Deuteronomy 25:19 7-10. The eternity of God, his universal dominion, and his discriminating judgments, which preserve the righteous and encourage trust in him, are here contrasted with the view just given of the perpetual destruction of the wicked and their vain hopes. Prepared his throne—Established his tribunal. For judgment—For righteousness. These are formal statements of a most solemn truth. The world is under righteous government. The preparations for justice are already established. Judge… minister judgment—The words are not synonymous. The former, ωׁ ?τωׂ, (shaphat,) means judicial sentence, the latter γιπ, (deen,) to conduct the cause, as between the parties, to a righteous conclusion. The former relates to absolute equity, the latter to the mode of judicial procedure. Refuge for the oppressed— “Refuge,” here, means a high place, or a strong castle upon a high place, the surest defence known in ancient fortification. In this and the following verses the strongest inducement to lovingly trust and seek God is held out, for his judgments are tenderly protective of such, and terrible only to the wicked. 11, 12. Sing praises to the Lord—We have here a call for public thanksgiving by all the people in their religious assemblies. Which dwelleth in Zion—Zion was now the center of worship for the nation, (see Psalms 9:14,) which fixes the date of this psalm as being not earlier than the Syrian wars. Declare among the people—Peoples, here plural, òîéí, (ammim,) cannot, as it commonly does, refer to Gentile nations, but to the whole Israelitish family, the covenant tribes. Inquisition for blood— Searches for the detection and punishment of those who shed innocent blood. See Genesis 9:5; Ezekiel 33:6. He remembereth them— That is, those who “trust” and “seek him.” Psalms 9:10. 13, 14. Consider my trouble—The tone of the psalm suddenly changes from that of triumphal joy to supplication. Such sudden transitions are not unfrequent in poetry of the earlier and ruder ages, but they are never without cause. In this case, assuming the occasion of the psalm to be as we have supposed, though an unparalleled victory had been gained, the causes of anxiety and apprehension had not been fully removed. The Ammonitish branch of the war, the centre of disaffection, still lingered heavily. 2 Samuel 10, and 2 Samuel 12:26-31. David’s kingdom had been brought to the brink of destruction, and the elements of war were kindling for a new explosion. This is set forth in Psalms 9:13. That I may show forth all thy praise—The end sought was not his own aggrandizement, but the glory of God. In the gates—The gates were the chief places of concourse, and of courts of justice. Daughter of Zion—A poetic figure for the inhabitants, the people. 15, 16. The natural anxiety for the final result is but momentary. The psalmist returns to the consciousness of victory and restful confidence in the divine judgments. Sunk down—That is, plunged. Pit—See on Psalms 7:15. Net—Another figure setting forth the same fact. The same repeated, Psalms 9:16. The wicked is snared in the work of his own hands—This is God’s method of justice with men. See note on Psalms 7:15. Higgaion. Selah—A musical designation. “Higgaion” means a murmur, or muffled sound, and “selah” denotes pause. Gesenius explains it: “Let the instruments strike up a symphony, and the singers pause.” “Higgaion” is translated “meditation” Psalms 19:14, and “solemn sound” Psalms 92:3. As a musical sign, it would denote that the sentiment of the piece called for solemn thought, while the interlude proceeded in muffled tone. 17, 18. The point in the last strophe is, that God had made the devices of the wicked the instruments of their own defeat and punishment. David now proceeds to a further prediction of their overthrow, and the vindication of the oppressed righteous. Hell—This is unquestionably one of the places where sheol signifies a place of future punishment, and will fully bear the translation here given. Nothing less could suit the sense. The righteous, no less than the wicked, will be turned into the grave, but not into hell. Compare, on sheol, Proverbs 5:5; Proverbs 9:18; Proverbs 23:14; Job 21:13; and notes on Psalms 6:5; Psalms 16:10. 19, 20. The closing strophe is an urgent call for hastening the righteous judgments of God. Know themselves to be but men—That is, that they may understand their true character and condition as mortal and sinful “men,” as the word denotes. When men learn to know themselves truly they will fear and obey God. In the Septuagint and Vulgate this psalm is united to the preceding, but for what reason is not clear. Most modern interpreters prefer to consider them as pairs, from the resemblance of various expressions, their similar marks of antiquity, and the apparent traces in Psalm x of an attempt to supplement the imperfect alphabetical arrangement of Psalms 9. But these coincidences are too vague and inconclusive to overbear the internal evidence of their being two separate and independent productions. They cannot belong to the same occasion. Psalm ix is a triumph; Psalm x is a lamentation. Psalm ix presents the Hebrew power as dominant, and their enemies as prostrate; Psalm x places the wicked in power, and the covenant people in oppression and reproach. In Psalm ix the conquered enemies of Israel are the âåéí, (goyim,) the gentile nations; in Psalm x the enemy is still the goyim, (Psalms 10:16,) who appear to have obtained a foothold in the land to distress the Hebrew family. In Psalm ix the enemy is marshalled in war; in Psalms 10 he has intrenched himself in politics and civil life. The psalm is anonymous and without title, and, though it suits well enough David’s style, it would also class well with the Korahite or Asaphic effusions. The evils complained of are not such as a vigorous administration could remedy, but such as baffled and defied the sovereign power of the State. There is no time of David’s reign answerable to the internal state of Israel as herein described. It better suits their later condition in the period of the captivity.The principal divisions are two: Psalms 10:1-11, a description of the character and practice of the writer’s enemies; Psalms 10:12-18, a prayer for their instant overthrow, with a confident anticipation of the result. 1. Why—Not a demand for the reason of delay, but a plaintive appeal for help. Afar off… hidest… thyself—Not literally, but in appearance— seemest to hide thyself. 2. Wicked—The man who breaks law and departs from right with knowledge and of set purpose. The term is used five times in the psalm. It is not an ideal picture, but a living description of an actual state of society under the misrule and outrages of the worst conceivable men. Poor—This is the oppressed class,—the opposite of the “wicked.” The title includes the ideas both of humble and afflicted; and under different original words is given seven times. Called, also, the “innocent,” “fatherless,” “oppressed.” Psalms 10:8; Psalms 10:14; Psalms 10:17. 3. Blesseth the covetous, whom the Lord abhorreth—Literally, he blesseth the covetous, and blasphemeth Jehovah. This preserves the antithesis. “Covetous,” here, is not only the man of evil desire, but the man that robs and commits violence to gratify it. 4. Will not seek—He takes no pains to inquire if there be a God, or a moral government which holds men accountable. Thoughts—Devices, schemes. In all his plans he makes no account or recognition of God. 5. Grievous—Rather, firm, sure, prosperous, as the true etymology would give it. See Hebrew of Job 20:21. This also agrees with what follows. Thy judgments are far above out of his sight—Divine judgments are delayed. God suffers the plans of “the wicked,” for a time, to succeed, and as retribution is beyond the reach of his sensible vision, he seems to himself to be prosperous and safe. His enemies, he puffeth at them—An expression of scorn. He treats all opposition with contempt and derision. 6. Never be in adversity—To generation and generation I shall not be in evil: not be troubled. 7. Cursing… deceit… fraud—The word “cursing” may be rendered false swearing, as in Hosea 10:4; connected with lying, (Hosea 4:2, Psalms 59:12,) or execration, invoking a curse upon others; or it may mean an oath with a curse or imprecation added to sanction the statement, as in Numbers 5:21-22. The first seems to be the true sense. “Deceit,” Hebrew, deceits; the plural for intensity. This applies to the external false show and promise of his words. “Fraud;” the internal guile, the falsity of his intentions. Under his tongue—Words under the tongue are words concealed, as yet unspoken, but ready for an occasion. Some suppose an allusion is here made to the poison sac of the serpent, which lies at the root of the fang tooth. See Job 20:12-13. Mischief and vanity—Literally, labour and iniquity, as if he were in restless toil of secreting and fashioning wicked and deceitful words. 8. In… lurking places—In ambush. Villages—Unwalled towns; hence more exposed to depredations. Privily set—The word may mean to hide, or to intently watch, like a scout or a spy. 9. Secretly as a lion—The figure is now borrowed from the habits of beasts of prey, the most perfect for secrecy, wariness, deceit, and cruelty. In his den—Rather, in his covert, or covered place, where he watches for prey. Draweth him into his net—The figure changes to the method of the hunter in catching wild animals. 10. Croucheth—The figure now changes back to the habits of the beast of prey. The lion never runs upon his prey, but always first crouches flat, and then springs upon his victim. Strong ones—His terrible jaws, teeth, and prehensile armament; or the plural may be used for the abstract, strength. 11. God hath forgotten—This is the common error of the wicked. Because judgment is delayed they are emboldened to say, “God hideth his face,” does not see it, takes no legal notice of crime. See Psalms 10:13; Psalms 73:11; Ezekiel 8:12. 12. Arise, O Lord—Against the blasphemous unbelief and wickedness already described, the psalmist calls upon Jehovah, the Almighty, to show his power and justice in defence of his own law and covenant promise. Lift up thy hand—An allusion, probably, to the custom of oriental masters in giving their orders to servants by the motion of the hand. Thus Baron de Tott: “The muzar aga, (or high priest,) coming into the hall, and approaching the pasha, whispered something in his ear, and we observed that all the answer he received from him was a slight horizontal motion with his hand, after which the vizier, instantly resuming an agreeable smile, continued the conversation. We then left the hall of audience and came to the foot of the great staircase, where we remounted our horses. Here nine heads, cut off and placed in a row on the outside of the first gate, completely explained the sign which the vizier had made use of in our presence.” See note on Psalms 123:2 13. Thou wilt not require it—Thou wilt not search it out, to make men legally answerable for their conduct. On this assumption the hope of the wicked is founded. 14. Thou hast seen it—The psalmist repels their blasphemy. God does behold human actions with legal cognizance. To requite it—The word rendered “requite” signifies to give, but the connexion determines what this giving is, namely, according to desert, judicial retribution. The poor committeth himself unto thee—Literally, the poor will abandon himself to thee. He seeks, he accepts, no other refuge. Here is the faith that meets, and rebukes, and conquers fundamental scepticism. Fatherless—Such as have no earthly protector. 15. Seek out—Thou wilt seek out. This stands opposed to the doctrine of the wicked in Psalms 10:13, where, using the same word, they say: “God will not require, or seek out,” the sin, to punish it. 16. The Lord is King—Strong faith in the government of God triumphs. It breaks through the darkness like the sun through the rifted cloud. The heathen—The goyim, gentile nations, clearly designating who these wicked oppressors are. See Psalms 9:5; Psalms 9:15; Psalms 9:19 18. Man of the earth—Man, (àðåùׁ), enosh,) frail man, as in Psalms 9:19-20, is not here designated as simply made of earth, but as having his abode here, and choosing this world as his portion. See note on Psalms 17:14. Oppress—The word commonly means to affright, terrify, and the sentence may read: “That frail man of the earth shall not continue to terrify.” This is in harmony with the wish expressed Psalms 9:19-20. Let not man continue to be a terror to his fellow man, but let God appear for judgment, and let all fear him. To the chief Musician, A Psalm of David.That this psalm was written by David admits of no doubt. That it was written at a time when government and society offered no protection to the innocent, and his own life was in danger, are equally evident. He is advised to fly, to which he replies in the dignity of true courage, (Psalms 11:1,) asserting his hope to be in God rather than in mountain fastnesses. It is not wholly inconsistent with the state of affairs at the time Absalom was marching upon the capital with the insurgent army, but better suits the earlier date when David first fled from Saul. “The facts clearly point (Ewald says ‘indisputably’) to the position of David at Saul’s court, when first seriously endangered by calumniators.”—Speaker’s Commentary. See 1 Samuel 19:2; 1 Samuel 19:22, etc.; note on Psalms 11:1. The contents are expressed in his answer to the advice to fly, Psalms 11:1-3; and his calm trust in the righteous, retributive government of God, Psalms 11:4-7 1. Flee as a bird, etc.—Literally, Flee, bird, to your mountain. The ancient versions read, as a bird. The particle of comparison is implied. This advice is given to the psalmist as the only measure of safety, at a time of imminent peril. There is no ground for assuming that the imperilled one here is an ideal person. The universal application of the psalm to all innocent sufferers is not at all impaired by admitting a real historic origin, which Psalms 11:1-3 clearly require. The direct flight of a bird from the valley to its mountain home, when frightened, is a marked though common event, probably the occasion of a proverb by the Hebrews. How say ye—This is not a rejection of the advice given, as some have taught, as though David scorned to yield to circumstances and save his life by flight. Both in the time of Saul and Absalom he did fly “to the mountains.” It is no honour to our faith in God to despise danger, or refuse lawful means to save life, when duty so permits. Jesus and his apostles repeatedly retired before their enemies. But David here only professes higher and more essential trust in Jehovah than in any natural means of defence or escape. 2. Here is given the reason for the above advice of David’s friends— namely, the character and attitude of his enemies. Make ready—Fix, place upon the string. Privily—Literally, in darkness; that is, treacherously. See Saul’s conduct towards David, 1 Samuel 19:11. The imagery is that of an archer in ambush, with drawn bow and with an assassin’s purpose, awaiting his victim. 3. If foundations—Not princes and nobles as pillars of the State, but laws and institutions of justice. Psalms 75:3; Psalms 82:5. When these are overthrown the righteous have no appeal. What can the righteous do— As if he would say, Having no appeal to justice or law, nothing remains but to seek safety by flight. 4. The Lord is in his holy temple—His earthly temple, or tabernacle called temple, 1 Samuel 1:9; 1 Samuel 3:3; and, by implication, is there for purposes of grace and protection to his covenant people. Throne in heaven—As the universal ruler and judge. So that on this twofold ground David rests his cause in confidence. 5. Trieth the righteous—An early and fundamental Hebrew doctrine. The trials of the righteous are not punishments for sin, but fatherly and corrective chastisements for their profit. Hebrews 12:6-8. But the wicked—Very different are the judgments of God upon the “wicked,” whom he treats as violators of his laws. See on Psalms 7:11-13 6. Rain snares, fire and brim-stone—A plain allusion to the overthrow of Sodom, Genesis 19:24-25. The overthrow of the wicked shall, like that of Sodom, be sudden, manifestly the judgment of God, and terrible. Horrible tempest—Literally, hot wind. Probably an allusion to the sirocco. Thomson: “The eyes inflame, the lips blister, and the moisture of the body evaporates under the ceaseless application of this persecuting wind; you become languid, nervous, irritable, and despairing.” The destruction of Sodom became early an emblem of the doom of the wicked, as did afterward gehenna, or tophet. See Deuteronomy 29:23-25; Isaiah 30:33; Isaiah 34:9-10; Ezekiel 38:22; Jude 1:7. To deny the application of these figures to the life to come is to deny that the Old Testament gives any allusion to a future state; that is, that the Hebrews knew as much of that subject as the heathen. Conformably to the same laws of language, before our Lord’s time the Greek παραδεισος, (grove, pleasure garden,) became the emblem of the abode of the blessed after death. The portion of their cup—An idiomatic expression, (see Job 21:20,) denoting that award or portion which God himself has accurately measured out to the wicked as their just desert. Psalms 75:8; Revelation 14:10. It is also used in a good sense in Psalms 16:5; Psalms 116:13 7. His countenance doth behold the upright—That is, with complaisance and delight, as the verb often signifies. But most modern critics read, The upright shall behold his face, which, though either is defensible, makes a better sense, and better suits the doctrinal antithesis of the context respecting the divine treatment of the righteous and the wicked. See note on Psalms 17:15; and compare 1 John 3:2. The passage is a clear recognition of the future life. To the chief Musician upon Sheminith, A Psalm of David.The prevalent corruption and falsehood of the times is the theme of this psalm. Not that every individual is false, but that the leading men and governing spirit of society are so. True men are afraid to speak out, and flattery and deceit prevail. The psalmist is alone in the midst of these fickle tides, himself their victim. It suits well the history of 1 Samuel 23. The psalm generally falls into two parts: the complaint, Psalms 12:1-4, and the answer of Jehovah and David’s amen thereto, Psalms 12:5-8.TITLE: Upon Sheminith—That is, upon the eighth, or octave. See note on the title of Psalms 6 1. Help, Lord—The call is abrupt, impassioned, and universal. The verb has no object, because the evil is not local and personal, but general. The godly man ceaseth—Better, the merciful man ceaseth; exactly parallel to Micah 7:2 : “The good man is perished out of the earth.” The earth is given up to violence and rapine. On the use of çñéã, (hhasid,) godly, merciful, see on Psalms 4:3; Psalms 86:2. The faithful—Literally, the amen people. Those who believe and speak the truth and keep their word. Men have ceased to regulate their conduct one with another by the law of kindness and truth. Compare the complaint of Elijah, 1 Kings 19:10; 1 Kings 19:14. Children of men—Sons of Adam, a designation of an earthborn, degenerate race, as opposed to “sons of God.” 2. They speak vanity—That is, emptiness; their words are devoid of meaning, because they do not truly represent any thing, the speaker having no intention of fulfilling what is promised, or of stating things as they really exist. Flattering lips—Slippery words. A double heart—Literally, a heart and a heart; that is, a heart to make a given impression by his slippery words, and another heart to do the opposite to that impression. Opposed to a “perfect heart,” 1 Chronicles 12:33; 1 Chronicles 12:38 3. Flattering lips… tongue that speaketh proud things—Two opposite characters, the dissembler and the self-confident boaster, alike abominable to God. 4. With our tongue will we prevail—The tongue is often a more deadly weapon than the sword, and these boasters seem to have been aware of its envenomed power. These men would be weak in open war, but were terrible in flattery, evil counsel, and lies. Here-in lay their strength, of which they boasted, not knowing that a just God rules, and that the world is not abandoned to become the victim of tricks and contrivances. Our lips are our own—Literally, our lips are with us; are our servants, subject to our will. Who is lord over us—Here is the climax of their arrogance and impudence. 5. For the oppression of the poor— “For” is here causal, because of the oppression, and marks the point where the divine forbearance ends and the work of judgment begins. Saith the Lord—This is the date of the answer of prayer; Jehovah saith, or will say. The word goes forth, and faith is assured. From him that putteth at him—Many critics read, “I will set him in safety who panteth after it;” but it seems more in conformity with the connexion to understand ôåç, (pooahh,) to breathe, blow, puff, in the contemptuous sense of scorn—see note on Psalms 10:5 6. The words of the Lord are pure words—The sayings of Jehovah are pure sayings. From the lying lips and perverse speeches of the wicked already noticed, by which they thought to compass their ends, the psalmist turns with adoring delight to the pure and perfect words of God, by which, and not by the falsehood and arrogance of man, the world shall be governed. Furnace of earth—The word òìéì, (aleel,) furnace, which occurs nowhere else in Scripture, has been translated workshop, from the root idea, to work, perform, accomplish: and of earth has been understood as denoting, as to earth, thus making the passage read, Silver tried in a workshop, (as to earth,) that is, purged from its earthy particles, its dross, scoria. Others more naturally understand it of a furnace, crucible, or melting pot made of earth, which gives a better construction, and one more in harmony with the figure. It is no objection to this latter view, that it takes “earth” in the unusual sense of element, or material. Seven times—A proverbial phrase for perfectly, completely. 7. Thou shalt keep them—That is, thy people, thy suffering people, though surrounded on all sides by wicked persecutors. Thou shalt preserve them—Hebrew, Thou wilt preserve him, the persecuted saint, the singular being used as a personification. From this generation—From the men of this age, and from the same men of every age. The character of the age is given in Psalms 12:1-2. Compare Acts 2:40; Matthew 11:16; Matthew 11:22. The hostile attitude of the world towards the Church distinguishes all generations. For ever—To eternity. The deliverance of the righteous shall not be temporal only, but perpetual, for ever. Less than this neither the language nor subject will admit. 8. The wicked walk on every side—They walk round and round. The phrase not only intimates numerically their multitude, (Isaiah 49:18; Isaiah 60:4,) but also, that they wear an air of wantonness and arrogance, as conscious of holding the sway of public affairs. When the vilest men are exalted—This gives the cause of the degeneracy of the times. Proverbs 28:12. Base, low, weak, and worthless men in power will ruin any age. Let Christian voters of this country see to it. The psalmist ends where he begins, with an echo of Psa 12:1-2, but sustained by the wordof Jehovah, who (Psalms 12:5) promises deliverance. To the chief Musician, A Psalm of David.The emphatic òã àðä(ad-anah) “how long,” and the complaint of sufferings long continued, sound like an echo from the depth of the captivity, to which many have assigned this psalm. But, as it also fitly applies to the prolonged persecutions by Saul, and bears in the title the name of David as author, among whose psalms it is placed by the compiler of the Hebrew Psalter, it may be better to follow the drift of modern authority, and place it at the latter end of the Sauline persecution. But, above all, it belongs to the pious in all ages who suffer as David did. The psalm has three strophes of two verses each: Psalms 13:1-2, the complaint; Psalms 13:3-4, the prayer; Psalms 13:5-6, the joyful victory of faith. The gradation of mental exercise from the complaint, through the prayer, to the victory, is beautiful. 1. How long—Literally, Until when? A most natural outgushing of the heart under long continued sorrow and unrelieved oppression. Psalms 94:3; Zechariah 1:12; Revelation 6:10. Its occurrence four times in Psalms 13:1-2, indicates the violence of the persecution, and the languishing strength of the sufferer. Forget me… for ever—The “forgetting,” and “hiding the face,” was in appearance only, not in reality. The language is not that of doubt or complaint, but of simple suffering coming from the human aspect of affairs, and speaking of things phenomenally, as we would say. The whole Bible is full of examples where, with the sincerest piety and faith, the sufferer gives forth the voice of nature. 2. Take counsel in my soul—Literally, “put counsel in my soul.” How long shall this life of peril and anxiety compel me daily to new plans and new cares for my safety? 3. Consider… me—From dejection of mind David turns to prayer with a more softened and hopeful tone. “Consider;” that is, behold, look; give direct, immediate, attention. Lighten… eyes—His sorrow had dimmed the lustre of his eyes, which the divine joy and salvation alone could restore.On the figure, see 1 Samuel 14:27; 1 Samuel 14:29. Sleep of death—Literally, lest I shall sleep the death. This language is the strongest that the Hebrew supplies to denote that without help from God death must soon end the dreadful conflict. See Jeremiah 51:39 4. Lest mine enemy say—Not only is his own life in danger, but a further reason for divine interference is the reproach that would otherwise fall upon the cause of God. The psalmist’s overthrow would be the triumph of unrighteousness. 5. But I have trusted—The past tense indicates the habit of his life. Until now he has trusted, and he is suddenly strengthened in hope by the memory. 6. I will sing—Faith rises to the point of victory, and joy ends the bitter outcry of Psa 13:1-2. Luther: “While Satan rages and roars about him, he meanwhile sings quietly his little psalm.” To the chief Musician. A Psalm of David.The historic occasion of this psalm seems clearly indicated. The class of men bearing rule, and giving character to the age, is atheistic. Hebrew and heathen have alike sunk into godlessness and corruption. The Hebrew people are in great reproach and oppression. Their enemies are rampant and pitiless, (Psalms 14:4;) but salvation is still looked for from Zion, from which they are in distant captivity, (Psalms 14:7.) These are not the indications of an internal struggle of a faithful few against a majority party of apostates. No state of the nation could meet all the conditions of the case but one of foreign captivity, with arrogant oppressors, as in the time of Belshazzar. It seems against this view that the authorship is assigned to David; but this is obviated by supposing the body of the psalm to have been written by him, and revised and altered by a later hand, especially inserting Psalms 14:4; Psalms 14:7 to suit it to the captivity. It is evident, from its insertion twice in the Psalter, with variations, (see Psalms 53,) that it has been altered from an original, perhaps fragmentary, copy. (See further in the notes.) So far as the psalm approaches a strophical arrangement, it falls into seven verses—Psalms 14:1-4; Psalms 14:7, of three lines, and Psalms 14:5-6, of two lines, each. Psalms 14:1, a general declaration of the corruption and atheism of the times; Psalms 14:2, the divine inspection into the extent of the degeneracy, Psalms 14:3, the divine decision upon the universal depravity of the nations; Psalms 14:4, the divine expostulation and warning; Psalms 14:5, the terror of the people at the apprehended judgment of God; Psalms 14:6, the cause of the hatred of his people shown to be on account of their religion; Psalms 14:7, the faith and prayer of the psalmist for the redemption of his people. 1. Fool—The word never means idiot, or one deficient in natural ability, but always one who has cast off the fear of God, and acts from pride, selfish passions, and self-conceit. Said in his heart— “Heart,” here, as often in the Scriptures, denotes the centre of the sympathetic system, the seat of the desires and affections, as distinct from the cerebral or intellective faculty. This atheism, hence, was not founded in reason, but in impure and selfish desires. Corrupt… abominable—This gives the moral cause and fruit of atheism, and defines nabal, or fool. 2, 3. The Lord looked down… to see—An anthropomorphism, simply denoting that he made special judicial inquiry; that is, that he took accurate judicial knowledge of men’s acts, such as we arrive at only by a process of close investigation. Understand, and seek God—This was the test of character, the issue between God and men. The quotation of this by the apostle applies to the universal race, “both Jews and Gentiles.” Romans 3:9-12. They are all reckoned in sin, and as the argument is addressed to the Jews, it shows that this was the sense in which they understood the text. The same universality is expressed in the text by children of men, (Hebrews sons of Adam,) and in Psalms 14:3 by the terms all, together, none, no, not one. The bearing of this upon the historical occasion of the psalm shows that it was such as could not be limited to the dominance of a corrupt Jewish party, but included the Gentile nations as well, who now held sway. As a proof of universal, and hence hereditary, depravity, it is decisive. 4. Who eat up my people—God is introduced as speaking. “Who devour the righteous with the same unconsciousness with which they would take their accustomed meal.”—Perowne. The spirit that “calls not upon the Lord,” that says, “There is no God,” has been in all ages a spirit of persecution of God’s people and of inhumanity to man. “My people” must be understood of the covenant people, specially of those who adhered to the spirit of the covenant. 5. There were they in great fear—Literally, afraid with fear. The form is intensive. It would seem that the allusion is to some interposition of Jehovah, which had checked the heathen and wrought consternation, as in Daniel 3:24-27. Several such instances occurred during the captivity. But the adverb may denote time instead of place, and read, then were they in fear, etc.; that is, when God arose to judgment. Generation… righteous— “Generation,” here, means not only the people living at any one time, but, as a moral designation, as in this place, all people of a given sort or quality in any age. See note on Psalms 12:7 6. Shamed—Not only frustrated, but, by treating with derision, caused it to become reproachful. Counsel of the poor—God’s afflicted ones. Their counsel, like that of the pious in all ages, was to fear Jehovah, to obey and trust him. It is the counsel of the suffering, witnessing Church to the proud and atheistic world, and it is a warning as well. The verse is regarded as elliptical, and should be read: “Ye may shame the counsel of the poor, [but in vain,] because the Lord is his refuge.” 7. Oh that the salvation of Israel—Or, who will give the salvation of Israel. It is a form of ardent wish that by some one deliverance might be given, as Psalms 55:6. Out of Zion—Here meaning the Jewish Church, as the depositary of God’s truth. The true Hebrew looked for national blessings only from this source, as the New Testament saint expects all public prosperity through the Church. Even during the exile, when Jerusalem, of which Zion was a part, was in ruins, prayer was made with the face thitherward, (1 Kings 8:44; 1 Kings 8:48; Daniel 6:10,) and all hope of the nation was associated with its restoration. Psalms 102:13; Psalms 102:16; Psalms 129:5. The books of Ezra and Nehemiah abundantly show this. The passage in question has also been considered Messianic, a reference to the salvation of spiritual Israel by Christ. See Isaiah 59:20; Romans 11:26. When the Lord bringeth back the captivity of his people—To bring back the captivity is to return the captives to their own country and national rights, and is the standing formula for the returning of the Babylonian exiles, as in Psalms 126:1; Jeremiah 30:3; Joe 3:1; Zephaniah 3:20. It is a political, implying a moral, restitution. The force and transitive form of the verb, with ùׁ ?áåú, (shebooth,) captivity, admits no other sense. Jacob shall rejoice—See Psalms 126 and Hosea 6:11.So shall the Church of Christ rejoice in the gathering of her converts and her full restoration. Isaiah 12; Isaiah 35:8-10. A Psalm of David.A question of profoundest import, asked of Jehovah, with the answer, comprehend the matter of the psalm. Tabernacle and holy hill, refer us at once to Zion, and the question (Psalms 15:1) naturally suggests the occasion of pitching the sacred tent, with the ark, there. 2 Samuel 6:17. Compare Psalms 24, to which it bears a striking resemblance. It is remarkable that nothing is said in the supposed answer of Jehovah of sacrifices or ritualistic worship, but duties of the moral law are insisted on as being higher and more essential. The same superior excellence of the moral to the ceremonial law often appears in the Old Testament as an anticipation of New Testament times. 1 Samuel 15:22; Psalms 50:15-16; Hosea 6:6 1. Abide—This is the emphatic word in the inquiry, and stands opposed to a formal and occasional visit to Zion. It is the stable and immovable character, that shall “stand in the judgment,” to whom citizenship in the spiritual Zion shall be awarded. Tabernacle—Either the tabernacle proper, which in David’s time was in Gibeon, or the sacred tent, at this time on Zion, which contained the ark of the covenant. Holy hill—Or, mountain of thy holiness, namely, Zion, (Psalms 2:6,) so called because the ark abode there. The terms are to be taken spiritually, and the question is equal to, “Lord, who shall dwell for ever in thy presence? What character shall continue without end in thy true Church?” 2. Walketh uprightly—Whose daily life is blameless, pure. Worketh righteousness—Whose works are conformed to the law of God, in obedience to his will. “Righteousness” is obedience to the law of God. Speaketh the truth in his heart—Whose thoughts and intentions are truthful and sincere, and whose words represent his meaning. 3. The remaining verses of the psalm describe the character inquired after (Psalms 15:1) in its conduct toward others. Backbiteth not—The word rendered “backbiteth,” radically means to go about, walk, wander, for whatever purpose, and hence as talebearer, slanderer. By the law of God, and the judgment of mankind, a most cowardly, despicable, and pernicious practice, and yet how common! Exodus 23:1; Leviticus 19:16. Our English version of the latter passage brings out the full idea: “Thou shalt not go up and down as a talebearer.” Evil—The term is generic—any thing that works injury. Neighbour—That is, another, whoever he may be, any member of the human family. The word also denotes friend, companion, fellow. Taketh up a reproach—To “take up a reproach” is to repeat it. Against his neighbour—The word here rendered “neighbour” is different from that in the previous line, and means one who is nigh, either by residence, friendship, or blood relationship. Talebearing and slanderous gossip are proverbially neighbourhood nuisances and Church scandals. 4. A vile person is contemned—This clause relates to the moral estimate given of a worthless character. The true, or ideal, man described in the text despises a “vile” person. He hates the hateful because he loves the lovely. He esteems as reprobate that which ought to be rejected, because his own moral sensibilities and perceptions are just and holy. Honoureth them that fear the Lord—Here is the rule by which his judgments and conduct are governed. Because his own aim is to honour God, he honoureth them that fear God. Sweareth to his own hurt, and changeth not—Not that a promise to do a wrong thing is binding either in equity or conscience, of which character is Herod’s oath, (Matthew 14:9;) but that a vow or engagement to do that which in itself is lawful and right must be kept, though the performance should involve pecuniary loss or personal suffering. Fidelity to just contracts is fundamental justice. See Numbers 30:2; Judges 11:35 5. Usury—The law of Moses forbade a Hebrew taking usury or interest from a brother Hebrew. A pledge might be taken in security of payment, but nothing further. The noncommercial habits of the Hebrews did not require interest on capital, and the general law of equal distribution which pervaded their economy, forbade it, as oppressive to the poor. Deuteronomy 23:19-20. To further shield the poor, the creditor was required to release the debtor every seventh year. Deuteronomy 15:1-2. Nor taketh reward against the innocent—The practice of which is the immemorial blight and curse of oriental governments, and is still watching at all human courts, and threatening the peace and integrity of all nations.For the law on this point, see Exodus 23:8; Deuteronomy 16:19, and 2 Chronicles 19:6-7. Never be moved—This last clause concludes the answer to the question of Psa 15:1 : “Lord, who shall abide?” The Hebrew ìòåìí, (leolam,) for ever, gives the measure of duration suitable to the subject to which it applies— “He shall not be moved to eternity.” To confine these rewards of the perfect man to this life, or to deny to the language a direct reference to the unending future life, is simply to demolish all just rules of interpretation, and trifle with all serious reasoning. Michtam of David.The “preserve me, O God,” (Psalms 16:1,) David’s usual prayer in distress, must not be so construed here, as to prevent its accord with the tone and spirit of the psalm, nor the grateful recognitions of his present prosperity. Psalms 16:5-6. An air of profound meditation, and of high satisfaction at the providence which had shaped his lot, with a triumphant faith in the final blessed result of life, characterize this most evangelical lyric. According to Psalms 16:8, and the spirit of thanksgiving which pervades the whole, it could not have been written after his grievous fall; nor, from the high Messianic character of Psa 16:9-11, before his accession to the entire kingdom and peaceful settlement upon the throne. It seems best suited to the time soon after the delivery of the promise by Nathan, (2 Samuel 7,) when the kingdom was at peace, though the recent subjugation of his enemies left apprehensions of revolt, while the more distant peoples of Arabia and Syria might already have given symptoms of hostility. A few years later war was actually renewed, (2 Samuel 8:1-14,) the foreshadowing of which probably occasioned the anxious cry of Psa 16:1.TITLE: Michtam—A word upon which ancient and modern interpreters are much divided; but it seems safe to follow the rabbinical sense, as does our English version, and to derive it from ëúí, (kethem,) gold, or something as excellent as gold, so that Michtam of David, would be a golden (that is, a precious) psalm of David. It occurs only in five other places, the titles of Psalms lvi-lx. 1. Preserve me—See introductory note. 2. O my soul—These words are not in the original, but ΰξψϊ, thou hast said, being in the second person feminine, supposes the soul addressed, which is not uncommon in David’s dramatic style. See Psalms 42:5; Psalms 42:11; Psalms 43:5. Comp. Lamentations 3:24. My goodness extendeth not to thee—Hebrew, my goodness [is] not above, ςμικְ, or beyond thee. Goodness is not to be here taken in the sense of beneficence, but of happiness. Nothing stood above, or aside from, God as an object of desire or aim. God himself was the source and sum of all satisfaction, as in Psalms 73:25. This is the soul’s response to Exodus 20:3, “Thou shalt have no other gods before me.” 3. To the saints—Taking the preposition “to” in the sense of belonging to, joining to, the meaning would be, “I have no good beyond thee, belonging as I do to the fellowship of the saints, and the noble, in whom is all my delight.”—Perowne. Or, taking the same particle in the sense of as to, in respect to, read, In respect to the saints who are in the earth, even the noble, or princely, all my delight is in them. Saints are those dedicated to God by covenant and sacrifice. In the earth—Is purely descriptive and relative. The contrast is with saints “in heaven,” which is often made. See note on Psalms 89:6; and compare Ephesians 3:15; Hebrews 12:23. Excellent—A title of rank—noble, princely—synonymous with “saints who are in the earth,” in the previous line. Deuteronomy 33:29; Hebrews 11:25; 1 Peter 2:9. He discovers and confesses their rank, though being in the earth they are often imperfect and in reproach. In whom is all my delight—I delight in them alone. David’s supreme happiness is in God, and, secondarily, in the “saints” as God’s people. 4. Hasten after another god—Spoken of the zeal of idol worship-pers, and especially of apostates, who in distress and fear precipitately cast off Jehovah for idols. Such shall multiply sorrows. This verse is in marked contrast with the preceding. Drink offerings of blood—The drink offering was a libation of wine, poured upon the sacrifice on the altar. It accompanied both bloody and unbloody sacrifices. See notes on Leviticus 23:13; Leviticus 18:27; Numbers 15:5; Numbers 7:10. The “drink offering of blood,” might be so called because accompanying the bloody sacrifice, as opposed to the minchah, or unbloody offerings; or as being, among idol worshippers, associated with inhuman rites, or with bloodstained hands. Nor take up their name into my lips—Which the law forbade.Exodus 23:13 5. The Lord is the portion of mine inheritance—An allusion to the settlement by lot of the land of Canaan among the tribes, and specially to the tribe of Levi, which had no landed estate except the suburbs of their cities, for “Jehovah was his portion.” See Numbers 18:20; Deuteronomy 10:9; and Deuteronomy 18:1-2. Jehovah was not only the one who gave him his portion, but he was himself that portion. See notes on Psalms 16:2-3; and compare 1 Corinthians 3:22-23; Ephesians 1:11; with note. My cup—See note on Psalms 11:6 6. This is an amplification of Psa 16:5. Lines—Cords or chains by which land was measured. Sometimes, by metonymy, the land itself was thus called because measured by line. 7. Counsel—God had made him wise and skilful in divine wisdom. Reins—the word λμιεϊ, (kelayoth,) which occurs only in the plural, is always, in the common version, translated either kidneys or reins, the former the literal, the latter the figurative or physical sense, in which it denotes the tenderest inward sensibility. It is often associated with μα, (lebh,) heart, (Psalms 26:2; Jeremiah 11:20,) as denoting the innermost feeling, never with αωׂ ?ο, (beten,) or ψηξιν, (belly, or bowels,) or with χψα, (kereb,) inner part, all psychical terms. See on Psalms 5:9.To be instructed by the reins, is to be admonished and corrected by the feelings, awakened by meditation, whether of a painful or pleasurable nature. The word ιρψ, (yahsar,) instruct, chasten, has commonly the idea of painful discipline, but here of joyful incentive to make Jehovah his portion. 8. Set the Lord always before me—Acting as under his eye, and “as seeing Him who is invisible,” Hebrews 11:27. At my right hand— Close to me, and at the place for most opportune aid. This and the following verses are Messianic and evangelical in the highest sense. (See Acts 2:25; and note.) As such, the interpretation must proceed upon a literal and historic sense only so far as that is an ectype of the prophetic and spiritual. It is impossible to compress the language of these verses within the limits of the personal history of David. 9. My glory—The word generally means honour, majesty, renown; but here, the soul, as the most excellent part of man. My flesh… shall rest in hope—ëùׂ ?ø, (flesh,) is the organic body, and the enumeration of heart, glory, (soul,) flesh, nearly answers to the Greek trichotomy, “spirit, soul, and body,” 1 Thessalonians 5:23, where see note. When applied to the human body the word commonly means the living body, as opposed to one dead, and it has been hence urged that it could not apply, as a prophecy, to the dead body of Christ. But against this it may be urged, first, To restrict the whole to the personal history of David would give only the sense, “My body shall dwell in safety,” that is, I shall be preserved alive—a rendering too insipid and pointless to comport with the dignity of the psalm. Secondly, The scope of the passage requires us to understand the author as speaking of the state after death. See on Psalms 16:10-11. Thirdly, It would be perfectly natural for him, in speaking of the future state and destiny of the body, to use a term that designates that living body, as if he had said, “This body, now alive, shall rest in hope,” etc. Fourthly, The word not unfrequently denotes the body as frail, mortal, perishable, (as 2 Chronicles 32:8; Psalms 56:4; Psalms 78:39,) in which sense it is exactly suitable to this connexion, just as the apostle, “This corruptible (equal to mortal body) shall put on interruption.” 1 Corinthians 15:53. Fifthly, The word is certainly applied to a dead body. Zechariah 11:9; Ezekiel 37:68. Sixthly, The “also” (“also my flesh,” etc.) signifies something additional to what had been hitherto said or applied. But the rendering objected to gives no accession to, but a fatal falling off, of the sense. Above all, it directly contradicts the literal application of the passage made by the apostle in Acts 2:25-35, where see notes. 10. Thou wilt not leave my soul in hell— “Hell” is here used in its old English sense, in which it is the fittest English word for the Hebrew ωׁ ?ΰεμ, (sheol,) and its corresponding Greek, αδης, (hades,) both signifying, pit, grave, under world, unseen world, region of the dead, especially the place of departed spirits, whether good or bad. Our English translators have rendered sheol by grave thirty times out of the sixty-four times it occurs. It sometimes means the place of future punishment, never the region of the blessed; the context always determining its specific sense in a given place. The text in the original simply reads, “Thou wilt not abandon my soul to sheol,”—that is, to the dominion of death. But μωׁ ?ΰεμ, (to sheol,) might be rendered in sheol, the preposition denoting rest in a place, as well as motion to it. It is not that he should not taste death, but that his body should rest in hope of deliverance, and not be left or abandoned to the grave. See note on Psalms 6:5. So convinced were the ancient Jews that the language applied to one literally dead, that they had a tradition that the body of David never decayed. Neither wilt thou suffer thine Holy One to see corruption— “This forms, in our text, an essential member in the progress of thought, and an important declaration and revelation respecting the resurrection of the body.”—Moll. It is the gist of the Messianic application of the psalm, so literally and forcibly applied by Peter and Paul, Acts 2:27; Acts 13:35. Holy One—Saint. The word ηριγικְ, is, in our present Hebrew Bibles, plural—holy ones, saints.—which completely evades the Messianic application of the passage; and it has been charged that the Jews, in the Masoretic, or common Hebrew, text, have changed the word for this purpose from its original singular form. But this is improbable; for besides that they have given the singular pointing to the word in the text, (γ, for γ,) they have, in Keri, or margin, marked the plural yod (ι) as redundant. It is certain that the present reading is an error.The Septuagint, Vulgate, and Syriac, give the singular, indicating that that was anciently the true reading, with which the weight of testimony from the MSS. accords. Dr. Kennicott, (“Dissertations,” etc.,) out of thirty-two manuscripts, found twenty-eight of the oldest and best which had the singular. Modern critical authority amply concedes this point. Indeed, it would be enough to say that a plural signification simply contradicts all fact, for the saints do die and see corruption. Only in its prophetic designation of some one particular person can it be true, and this person both Peter and Paul directly affirm to be Jesus. Acts 2:27 and Acts 13:35. Corruption—Whether the Hebrew word denotes “corruption” in the sense of putrescence, decomposition, or only pit, grave, involving the simple idea of death, depends upon its derivation. The Septuagint, διαρθοσαν, (corruption,) is derived from ωׁ ?δϊ, (shahath,) to reduce to ruins, crush, corrupt. So, also, the ancient versions generally, and so Peter and Paul used it. Acts 2:27. This is allowable by competent critics, (Gesenius, Winer, Moll, Furst, etc.,) and so ought to settle the question. Others derive it from ωׁ ?εηδ, (shoohhah,) pit, grave, as Jeremiah 18:20; Jeremiah 18:22. The difference is, that the former has the idea of remaining in the grave till decomposition: the latter of simply dying and being buried: as if the psalmist had said, “Thou wilt not suffer me to see the pit or grave,” that is, Thou wilt not suffer me to die and be buried—the flatness of which, as seen in Psalms 16:9, is its own refutation. Besides, “to see the pit,” is admitted on all hands to have the sense of “to succumb to the dominion of death,” and denotes a permanent state, opposed to the phrase, “To see life.” Psalms 16:11; Psalms 49:9; John 3:36. The word “suffer,” also, means to give, to give up, to deliver up, and answers to “leave,” or forsake, in the previous hemistich. The idea, then, in both lines of the distich is, that of abandonment to sheol, or the grave, which involves decomposition or corruption, which the psalmist asserts God will not do. 11. Thou wilt show me the path of life—Thou wilt cause me to see (make known to me) the path of life, contrasted with to see corruption, in previous verse. “Life,” here, is not natural life, but spiritual and eternal life, as in Psalms 36:9; Proverbs 15:24; Jeremiah 2:13; Daniel 12:2; John 4:10; John 4:14. “Path of life,” is the same as Matthew 7:14. Its application to Christ as “the Way, the Truth, and the Life,” is indisputable; and as a typical groundwork it is also a declaration of the faith of the psalmist in the resurrection of the body, and the life after death. In thy presence—Literally, Before thy face. The idea is, that of a subject standing before the face of a king, a place of honour; the particle eth, rendered “in,” expressing endearment. He stands before the face of God with complaisance and delight. Psalms 140:13; compare Psalms 17:15. At thy right hand—Also the place of honour and felicity. See 1 Kings 2:19; Matthew 25:33-34. For evermore—The duration of this fullness of joy, and these pleasures, shall be as lasting as the subject of them. The language belongs to eternity, and this wonderful foregleam of eternal life in Christ, through the resurrection, has nothing to exceed it in the Old Testament. A Prayer of David.Like Psalms 16, this ends with a blessed vision of future happiness. In various other points, also. there is a similarity, as in the expression “preserve” or “keep me,” (Psalms 16:1; Psalms 17:8;) the nightly retrospection, (Psalms 16:7; Psalms 17:3;) the verbs “hold up,” and “maintainest,” (Psalms 16:5; Psalms 17:5;) but the circumstances of the author are very different on the two occasions of writing. On the former, there is an absence of danger, a state of joyful prosperity, and of calm and triumphant faith: in the latter, perils beset him on every hand. In the former, there stands out an abhorrence of idol worship, (Psalms 17:4,) as the dark background of his joyful communion with God: in this, the terror of personal enemies impends, and rescue is the burden of his song. The psalm is usually assigned to the period of Saul’s persecutions, and may fitly apply to 1 Samuel 22.The strophic divisions may be given in three general heads, subject to several subdivisions. Psalms 17:1-9 give the author’s confidence in his appeal and prayer to God; Psalms 17:10-14, a description of the bitterness, selfishness, and cruelty of his enemies; Psalms 17:15, his calm trust in being able to stand approved before God, and the ultimate satisfaction of his hope.TITLE: Prayer of David—That is, a prayer-psalm of David, as the word denotes, to distinguish it from a praise. psalm. It is rendered prayer, Psalms 17:1. Compare titles of Psalms 86, 90; and Psalms 95:2; Psalms 81:2 1. Hear the right—To hear the right, or righteousness, is the same as to hear the prayer for righteousness, or that righteousness may obtain. David does not pray, Hear the righteous man, but righteousness, being intent upon that which is right rather than personal victory. Herein he submits everything to the will of God as the rule of justice. The hearing invoked is a judicial hearing. My cry—My outcry, my loud call for help. Attend… give ear—That is, hearken, listen, stronger words than “hear.” Feigned lips—Lips of deceit. This he could aver of himself without reserve, that he was innocent of any crime as the cause of his persecution, and honest in his desire that righteous judgment should be given. Morally he was upright, however defective his judgment; and his appeal to the divine judgment was confidently grounded upon the rectitude of his intentions. 2. Let my sentence come forth—Rather, my judgment [acquittal] shall come forth from thee. Thine eyes shall behold equity. The verb is declarative, as an expression of faith. Things that are equal—Taken adverbially, the word denotes rightly, uprightly; thine eyes behold righteously. Proverbs 8:6 3. Proved mine heart—He accepts his afflictions as tests of his sincerity. The word prove is applied to the trying of metals. Jeremiah 9:7; Zechariah 13:9. In the night—See Psalms 16:7. Tried—A word of similar import to “proved,” in previous line. Thou hast purified me. Psalms 66:10; Isaiah 48:10. Shalt find nothing—No dross, no concealed iniquity upon which to ground condemnation. See John 14:30. My mouth shall not transgress—I will not speak otherwise than I think and purpose. My heart and my lips shall be alike pure. 4. There is an historic background to the allusions of this verse. David was leading a fugitive life on the southern boundary of Judea, and in Arabia and Philistia, exiled from his country, proscribed by government, hunted by Saul, and compelled to live most of his time in the neighbourhood of robbers. It was a wild border life; but the word of God had kept him from going in their paths or adopting their habits. Concerning the works of men—As to the doings of men; that is, the common practices of men who follow not God. Compare “course of this world.” Ephesians 2:2. Kept… from the paths of the destroyer—Literally, I have watched the paths of the destroyer; that is, with a view to avoid them. 5. Hold up my goings—Rather, My steps hold fast to thy paths. It is a protestation by the psalmist of his fidelity, as in Psalms 17:3, and Job 23:11; and this agrees better with the Hiphil preterit of the next verb, My steps have not been moved. 6. Having laid open his inmost thoughts, and protested his innocence before God, the psalmist now resumes his prayer. 7. Show thy marvellous loving-kindness—Literally, Set apart, distinguish, make honourable, thy loving kindness; work in an extraordinary manner. He would seem to call for some special miracle, but all God’s acts of deliverance are special and wonderful. See Exodus 33:16 and Psalms 4:3, where “separated” and “set apart” mean, to be made honourable. 8. As the apple of the eye—The pupil, or centre of the eye, a beautiful phrase, denoting a place of great safety, carefully guarded. The Hebrew reads: “Keep me as the little man, the daughter of the eye,” called so because the miniature picture of the man is seen in the door, or opening, of the eye. Mendelssohn reads, “The offspring of the eye;” and Kimchi, “The dark part of the eye, because there is seen in it the image of a man.” (See Deuteronomy 32:10; Lamentations 2:18; Zechariah 2:8.) Shadow of thy wings—The figure changes, but the idea of complete safety is preserved. Psalms 91:4; Matthew 23:37 10. From this to Psalms 17:14 the character and deadly purposes of the writer’s enemies are described. Enclosed in their own fat—A phrase to be understood figuratively for haughty, insubordinate, and selfish persons, who have become wanton by prosperity. 11. They have now compassed us in our steps—They have completely surrounded us, so as to cut off all retreat. “The ‘now’ points to this—that the greatest danger had arrived, and, consequently, also the time for God to help.”—Hengstenberg. Some think this points to Maon: 1 Samuel 23:25-26. They have set their eyes—The allusion is to a beast of prey, who fixes his eyes on his victim preparatory to springing upon him. Bowing down to the earth—Either for their own concealment, as a lion watching his prey, or, taking the verb transitively, in the sense of depressing, prostrating, read: “They have fixed their eyes [upon us] to prostrate [us] to the earth. See Psalms 10:10. This agrees with the next verse. 12. Like as a lion—Literally, He is like a lion, etc. The sudden change from the plural, in Psalms 17:11, to the singular, in this, suggests that the singular be taken distributively. The likeness of him—that is, of every one of them—is as a lion, etc.; or, the singular may represent the body of the wicked collectively. 13. Arise, O Lord, disappoint him—Literally, Rise, O Jehovah, meet his face. The lion couched, with his eye on the prey, is before us in Psalms 17:11-12. God only can step between and face the monster. It may also be equal to “smite his face.” Psalms 3:7. Thy sword—Not which is “thy sword,” but by thy sword. 14. Thy hand—By thy hand; same as by thy sword, Psalms 17:13. Men of the world—The word “world,” here, comes from the idea of time, duration, and means the passing world, this temporary state of things, same as áéùí. Matthew 13:22; Mark 4:19. Men of the world, therefore, are men who live for temporary and perishable things, same as “children of this world,” (Luke 16:8,) “man of the earth,” (Psalms 10:18,) which see. Their portion in this life— “This life” is opposed to the life to come, as time is to eternity. See Job 21:13-14; Luke 6:24; Luke 16:25. No language could more clearly define the sensuous and the spiritual character, the temporary present and the eternal future life, the carnally minded and the spiritually minded, the lovers of this world and the lovers of God, as unfolded in the New Testament. Full of children—Satisfied with children. Wealth and a numerous posterity were their portion, and in these they rested all their hope. 15. As for me—The pronoun is emphatic, and marks the contrast between the psalmist and the “men of the world,” just mentioned. So Psalms 73:28 : “But, [as to me,] it is good for me to draw near to God,” etc. I will behold thy face in righteousness—An expression like Job 19:26, and Psalms 11:7, on which last see note, and compare 1 John 3:2.Clearly this hope is to be realized only in the life to come. When I awake—To apply this to awaking from natural sleep, or, figuratively, to coming forth in new vigor from the night of affliction, completely destroys the sense. He is contrasting the temporal with the eternal, this world with the next. To “awake” from the sleep of death was not an uncommon figure in Old Testament times. See 2 Kings 4:31; Job 14:12; Isaiah 26:19; Daniel 12:2. A resurrection from the grave is here anticipated as an object of faith in language as full and literal as any in which Messianic prophecy has foretold the Messiah. See on Psalms 16:9-11. Likeness— The word means form, shape, similitude, and in Numbers 12:8, it would seem to denote a symbolic form of God, as the shekinah. Resemblance to God was the highest idea of perfection to the Hebrew, grounded on Genesis 1:26. It also is the point of the temptation, (Genesis 3:5,) where, instead of “ye shall be as gods,” read “ye shall be as God.” If the objective idea of form is at all involved in the word, we do not dissent, for the New Testament statements imply as much of the glorified state: (see 1 Corinthians 15:49; Philippians 3:21; 1 John 3:2;) but the connexion of the text requires specially the subjective or moral sense—the similitude of character—just as “I will behold thy face in righteousness” is not to be understood of objective vision, but of subjective experience—perception joined with communion—and exactly accords with 1 John 3:2 : “We shall see him as he is.” So, also, I shall… awake with thy likeness, is parallel to the apostle’s statement, “We shall be (ομοιοιαυτω) like him.” The same Hebrew word in Exodus 20:4, is rendered by the Septuagint ομοιωμα, (likeness,) a word of the same family as that used by the apostle above. Indeed, 1 John 3:2 is a complete parallel of the text, and they together bear a cognate testimony to the glorious doctrine of the resurrection of the body after a divine model. To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said— The title clearly states the occasion of this sublime ode. It must have been written after the Syrian wars, from the allusions of Psa 18:43-44, while its freshness and jubilant air throughout would fix it soon after. No recognition of David’s great sin appears. The song throughout is in the highest strain of triumph. The style is exceedingly majestic, ornate, and full of inspiration, a fine specimen of true Hebraic poetry. David now stands, in the flush of victory, upon the height of his military conquests and kingly theocratic power, and surveys the long line of victories which have elevated him from the humble shepherd boy to the first rank of the western Asiatic monarchs. In the list of his conquered enemies Saul holds a conspicuous rank. (See note on title.) Jehovah alone has wrought this great deliverance, and that he alone may have the glory, the psalm is written. The subjugation of the heathen offers a typical foreshadowing of Messiah’s triumphs over the nations; but we are probably not to regard the psalm as prophetically Messianic. After Saul, the historic retrospections are mostly recorded 2 Samuel 7-10. The psalm first appeared in 2 Samuel 22, and was afterward, with verbal but not important variations, revised for temple service, as its assignment to the chief musician shows.The strophic arrangement has been variously given. Psalms 18:1-3, introduction; 4-6, a glance at the perils from which David cries to God, 7-19, the wonderful manner and phenomena of divine interference; 20-29, the moral of this great providence, namely, retribution according to character; 30-45, various special descriptions of the mode of divine help, and of the greatness of the victories; 46-50, doxology of praise and thanksgiving for all God’s mercies.TITLE: David, the servant of the Lord—See on title, Psalms 36; and thus God speaks of “David my servant,” Psalms 89:3; Psalms 89:20. It is a designation of office, as one sent of God. Compare Philippians 1:1; Titus 1:1. David also calls himself the servant of Jehovah, Psalms 19:11; Psalms 19:13; Psalms 144:10. In his kingship he represented Jehovah, no less than Moses did as lawgiver or Joshua as saviour. Spake unto the Lord—Dedicated to Jehovah. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. My rock—In this verse, which is strikingly similar to Psalms 144:2, six terms, signifying the strongest military defences of those times, are used and applied to God, namely: strength, rock, fortress, shield, horn, tower, or high place. Other titles are also given. David’s earnest heart was overflowing. 4, 5. In these verses he gives a rapid retrospect of the collective years of his persecutions by Saul, his wars, and his exposures. He surveys them with a glance without detail. Sorrows of death—Better, cords of death.“Cords,” here, is not the same word as snares, (Psalms 18:5,) but means the bond, or leash, by which a captive or victim was held or led, as illustrated in 1 Kings 20:31, and note on Psalms 116:3, which see. Floods of ungodly men—Hebrew, floods or torrents of Belial: that is, floods of worthlessness, but, in the concrete, floods of worthless or wicked men. These, like a mad mountain torrent, threatened to sweep him away. It is doubtful whether αμιςμ, (Belial,) is ever used in the Old Testament as a proper name. It occurs, however, as such once in the New Testament (which shows the Hebrew usage at that time, 2 Corinthians 6:15) for Satan, just as evil, with the masculine article, (οπονηρος,) means “the Evil One,” (see Matthew 13:19, et al., and Satan, Psalms 109:6.) Sorrows of hell—Literally, cords of sheol, the latter here used for the grave, and the phrase corresponding to “cords of death” in preceding verse. On sheol, see on Psalms 16:10. Snares of death—Death is here personified, and compared to an arch hunter spreading his snares. The word snare is different from cord in preceding verse, and denotes the spring, or trapnet, possibly the trapstick by which it was set. It was concealed in the path, and, when sprung, enclosed its victim, or caught him by the foot. So Proverbs 13:14; Proverbs 14:27. The genitive in all these passages requires us to understand that the object of this leashing and snaring is the death of the victim. Prevented me—That is, the snares lay before him whichever way he turned. 6. Heard… out of his temple—God heard and answered from his holy “temple.” Hearing prayer is often put for answering. To the Hebrew all oracles, or answers, proceeded from the holy of holies in the temple, the throne and dwelling of God. 7. Here begins the lofty description of David’s deliverances, continuing to Psalms 18:20. The sublimity of his strain cannot be exceeded. The long years of his sufferings, his war’s, and his triumphs, come under one comprehensive glance. A traceable line of personal history is seen throughout, but the fulness of his descriptions are realized only by the Church in her struggles and victories. In this view, the psalm allies itself to the symbolism of the apocalypse. Then—When God answered his prayer and arose to judgment. The earth shook and trembled—The allusion here seems to be to Genesis 19:25 : “And he overthrew those cities, and all the plain:” an earthquake attended by an eruption, as modern geological observation attests. 8. There went up a smoke—Compare, on Sodom, Genesis 19:27-28; also, on Sinai, Exodus 19:18—a token of God’s majesty and his anger against sin. Fire out of his mouth—See the passages last quoted. 9. He bowed the heavens… and came down—At his command the heavens bend low, as if to convey him to battle. The imagery is partly taken from a severe thunderstorm and is partly Sinaitic. Exodus 19:20; Psalms 144:5. Darkness—Same as thick clouds, Psalms 18:11. See also Exodus 34:5; compare Psalms 97:2. They were as the floor of his pavilion. Nahum (Nahum 1:3) calls them, “the dust of his feet.” 10. He rode upon a cherub—The plural is cherubim, and the word commonly occurs in this form. The name is given to those beings which are supposed to symbolize the direct agencies employed to execute the divine will, and who thus stand as the immediate representatives of God, (Genesis 3:24,) answering to the τεσσαραζωα (four living creatures) of the apocalypse, (Revelation 4:6, et al.,) and unfortunately translated beasts in our English Bible. The same are the λψεαιν(cherubim) of Ezekiel 10, and the four ηιεϊ(living creatures) of Ezekiel 1. The cherubim seem to represent the beneficent and avenging attributes of God.See note on Psalms 80:1. In 1 Chronicles 28:18, compare “chariot of the cherubim” with Psalms 68:17. Yea, he did fly—Literally, he flew swiftly. The verb denotes the rapid flight of birds of prey, as in Deuteronomy 28:49; Jeremiah 48:10. Ainsworth supposes it means the glancing of those swift-winged birds which fly with a swing, as when they swoop for their prey. 11. Darkness his secret place—Compare Psalms 18:9 and Psalms 97:2. The allusion is to Deuteronomy 4:11. His pavilion… dark waters and thick clouds—Tempestuous storm clouds were his military tent. See Psalms 104:3 12. Up to this point, from Psalms 18:7, we have a description of the prelude and portents of deliverance. Jehovah has now descended to the scene of action, and the dreadful battle begins. At the brightness… before him—At the effulgence of his divine glory which preceded him. His thick clouds passed—That is, the storm clouds charged with thunderbolts passed on to the point where they were to accomplish the judicial purpose of God. Hail stones and coals of fire—The clouds were surcharged, armed, with hail and fire. The description is highly military. 13. The Lord also thundered… Highest gave his voice—This was the word of command to the elements to discharge their burden of wrath upon his enemies. Hail… and coals of fire—The allusion is to Exodus 9:24; Joshua 10:11. Compare “hot thunderbolts,” Psalms 78:48; on which see note. 14. And discomfited them—He troubled and defeated them. Here ends the battle, and from this point dates the deliverance. 15. Then—Emphatic: when the divine judgments had been fully executed. The psalmist describes (to Psalms 18:19) the wonderful effects of the divine interference. Channels of waters—In the parallel place (2 Samuel 22:16) it reads, “channels of the sea.” The plural denotes the Red Sea and Jordan. Exodus 14:21-22; Joshua 3:15-17. Foundations of the world—The Hebrews had no knowledge of the interior of the earth below the bottom of the sea and the rocky foundations of the mountains.Jonah 2:6. The figure is in harmony with ancient geogony, and poetically admissible in any age. See notes on Psalms 24:2; Psalms 104:5; Psalms 104:9 16. He sent from above—See the full expression, Psalms 144:7. The dawn of the psalmist’s deliverance breaks from on high. He drew me out of many waters—An expression probably borrowed by David from the deliverance of Moses from the waters of the Nile. A hand “from above” drew him out. The verb îùׁ ?ä, (to draw out,) occurs nowhere else but in Exodus 2:10, and 2 Samuel 22:17. “Many waters” symbolically denote multitudes of people, especially of different tongues, (Revelation 17:15,) such as composed ancient armies. Jeremiah 47:2 17. My strong enemy—The singular may be taken collectively for all his enemies; or, more probably, as pointing to Saul, who in the title of the psalm holds this distinction. 18. They prevented me—They met me in a hostile manner. The Hebrew word for “prevented” means, they stood before me. 19. Large place—A roomy place—a phrase indicating freedom and safety, complete deliverance. Psalms 31:8; Psalms 4:1. Because he delighted in me— Compare 1 John 3:22 20. According to my righteousness—Psalms 18:20-26 seem to date the psalm before David’s great sin. But he specially appeals to his righteousness as relating to the causes of his wars, for which he had given no provocation. In this his history vindicates him. The frank and positive character of David is here brought out. If he has sinned, his confessions and repentance are open and hearty. If he has acted uprightly, he stands firm in his innocence. 23. Mine iniquity—The iniquity that a king in my circumstances is exposed to, such as ambition, pride, revenge, forgetfulness of God. All conditions of life have their besetting sins. Hebrews 12:1 24. Recompensed me according, etc.—In Psalms 18:24-26 the great principle of the divine government is clearly recognised, namely: that God will deal with men as they deal with one another. He will apply their own principles of action to themselves. See Proverbs 21:13; Job 22:6-10; Matthew 6:15; James 2:13. The heaviest of all the divine judgments is the abandonment of a wicked man to his own wickedness. Romans 1:24; 2 Thessalonians 2:9-12 27. Afflicted—The word often takes the adsignification of humble, meek, and the antithetic clause gives this sense here. 28. Light my candle—Or, lamp; a figure denoting joyfulness, prosperity.Job 29:3. On the contrary, “the lamp of the wicked shall be put out.” Proverbs 13:9; Job 21:17 29. Run through a troop—Charged through a troop. The term is military. Job 15:26; Job 16:24. Leaped over a wall—Scaled the wall of a besieged city, or, as the Chaldee, “taken a fort.” Joe 2:7 30. As Psalms 18:20-29 are an appeal to his righteousness as the reason why God took his part, so Psalms 18:30-43 are a zealous rendering to God of all the praise of all his victories and prosperity. They are an enlargement of the first strophe, (Psalms 18:1-3,) and of the titles there given to God. As for God, his way is perfect—Hebrew, The God, perfect his way. The article is emphatic—the great, the only God. Tried—Refined, as metals in a furnace; therefore his “word” is not as drossy ore, but as pure gold. Psalms 12:6. See the fundamental passage Deuteronomy 32:4 31. Rock—Quoted from Deuteronomy 32:31-39; 1 Samuel 2:2 32. Girdeth— “The figure of girding is significant, because, in the Oriental dress, the girdle is essential to all free and active motion.”—Alexander. My way perfect—Upright before God. 33. Like hinds’ feet—Not only swift but sure footed, so as to walk in difficult places safely. In the Egyptian paintings the hind is the symbol of fleetness. See on Psalms 42:1. Setteth me upon my high places— Perhaps, causeth my feet to stand sure on elevated, and hence insecure, paths, like the hind: but it is probably better to take high places for strongholds. “He establishes me in fastnesses,” which were commonly on tops of hills or mountains. The passage is parallel to Habakkuk 3:19, where to “walk upon high places,” or fortresses, means to have the military control of the land. So, also, Deuteronomy 33:29, et al. 34. He teacheth, etc.—Whether in peace or war, his skill and strength to act well his part the psalmist ascribes to God. Bow of steel is broken—A bow of copper, or bronze, is bent by my arms. The idea is, that of drawing a heavy bow in battle, and thus shooting at long range. The verb πδϊ, (nahath,) signifies to go or come down, to descend; and, in Piel, to press down, to bend, as in the text. The Hebrews, so far as is known, were not acquainted with the use of steel and πδεωׁ ?(nahoosh) should be translated copper. The elastic copper or bronze bow was far more powerful and more difficult to bend than the wooden bow; but David could draw it. See Job 20:24 35. Thy gentleness hath made me great—The humbling or condescending love of God to him had so inspired him with faith and hope, and had so reproduced itself in David’s character, that it was the cause of all his greatness. 36. Thou hast enlarged my steps—See on Psalms 18:19. Hengstenberg: “Thou makest large my steps. One takes small steps when many stumbling blocks or hindrances are in the way.” 37-42. In these verses David describes his victories and the stirring scenes of the battle field. Calvin says, “David seems to speak too soldierlike.” But his expressions have a Messianic outlook upon the triumphs of the cross, like Revelation 19:17-21, through the literal imagery of war. 38. Under… my feet—Emblematic of complete subjugation. See on Psalms 110:1 39. Girded me with strength—Putting on the military girdle completed the military dress. 40. Given me the necks of mine enemies—To “turn the neck” in battle is to be put to flight. See Joshua 7:8, where “backs” should read necks, so elsewhere. To put the foot upon the neck of an enemy denotes his complete and abject submission. Joshua 10:24. See note on Psalms 110:1 41. They cried… even unto the Lord—They first cried to their gods, but, getting no answer, they called upon Jehovah, as even the heathen sometimes did in their distress, (Jonah 1:5-14;) but, as they were insincere, he did not answer them. 43. From the strivings of the people—This better applies to internal faction, such as was experienced during the seven years that Ishbosheth disputed the throne with David, rather than to foreign war. 2 Samuel 2-3. In the parallel place, (2 Samuel 22:44,) the people reads “my people.” confirming this view. Head of the heathen—Or, the nations. True of David, and more true of Christ. 44. Strangers shall submit themselves—The verb kahash, to submit, in Piel takes the signification of feign, flatter, and denotes an insincere or feigned submission, such as a captive gives to a conqueror. But this indicates the amazing power of David’s name. No sooner will the people dwelling beyond the subjugated kingdoms hear the news of his conquests, than, however unwillingly, they will hasten to acknowledge his superiority and conciliate his favour. Such was the effect upon the nations of the exodus miracles. Exodus 15:14-16. And thus did the fame of the miracles of Christ and his apostles everywhere precede them, and prepare the way for further conquests. 45. The strangers shall fade away—The same class who, in Psalms 18:44, yielded an unwilling obedience, shall wither like grass before the hot wind of the desert. Comp. Micah 7:16-17 47. Avengeth—Executeth justice for me. 49. Thanks unto thee… among the heathen—Or, among the Gentiles, for the word is translated indifferently nations, Gentiles, and heathen. Co-extensive with David’s victories and fame should be his praise of Jehovah. The language is prophetic of Christ’s triumph over the nations, and is thus quoted and applied, Romans 15:9 50. Great deliverance giveth he to his king—Hebrew, magnifying the salvations of his king. In the parallel place (2 Samuel 22:51) the Keri, or Hebrew margin, reads, “tower of salvations,” and this is the sense here. God had been to him a tower of salvations, or deliverances. Anointed— Same as his king in the previous line, and David in the following, but pre-eminently belonging to Christ, who also is called David. Ezekiel 34:23-24. His seed—That is, Jesus. Acts 13:23. For evermore— Hebrew, To eternity, eternity, two of the strongest Hebrew words denoting endless duration, and applicable, in its true sense, only to Christ. To the chief Musician, A Psalm of David.Two methods of divine manifestation—in nature and in revelation—stamp this beautiful psalm with its proper individuality. The production belongs to David’s maturer years, and is the fruit of a profound experience of the works and ways of God. To nature, as a source of knowledge of God, he gives due credit; but to the written law of God belongs the paramount praise, as the only adequate source of that knowledge of God and of man’s relation to him which leads to salvation. The occasion and date are unknown.The divisions of the psalm are two: Psalms 19:1-6, the glory of God as manifested in creation; Psalms 19:7-14, the more perfect manifestation of God in the written law. Psalms 19:12-14 are a practical application of the second division. 1. The heavens declare—Publish, with the adsignification of praise; they celebrate, as the word often denotes. Glory of God—The moral excellence of his nature. Numbers 14:20-21; John 11:40. Firmament—The Hebrew ψχις, (rakeea,) firmament, comes from ψχς, (raka,) to spread out. In the Old Testament the noun has the sense of expanse, and also of firmness, steadfastness. The latter idea comes to us through the Septuagint, στερεωμα, and the Vulgate firmamentum. It occurs once in New Testament, Colossians 2:5, and is rendered steadfastness. The idea of firmness is phenomenal, because the sky, as an arch, appears to support the celestial bodies. Job 37:18. The Hebrews had no accurate knowledge of celestial distances, and the firmament, with them, sometimes meant atmosphere, (Genesis 1:6-7,) and at others, as in the text, the region of the planets and stars. Genesis 1:14; Daniel 12:3. The Hebrew idea of rakeea embraces the notions of extension and regularity, and as Girdlestone says, (Hebrew Synonymes, page 424,) “It is clear that the ideas of heaven presented to the Jew by the Bible are singularly in accordance with the views entertained by students of modern astronomy.” 2. Day unto day—That is, perpetually; day and night, responding to each other in their alternations. 3. There is no speech nor language—Literally, no speech and no words; not heard is their voice. The words translated speech, language, and voice, apply only to the human voice and to articulate speech. These the heavenly bodies have not, yet they are said to declare, publish, show, utter forth, great truths of God. They speak to the reason. See Romans 1:19; Acts 14:17 4. Their line—The word generally means a measuring line, but here seems to take the sense of rule, law, as in Isaiah 28:10-17. The Septuagint has sound, (φθογγος,) which Paul quotes, Romans 10:18, and applies to the universal spread of the gospel. Words—Used generally, and here figuratively, for any mode of conveying ideas or wishes, whether by words proper or other signs. Thus Proverbs 6:13, “He speaketh with his feet.” In them—In the midst of them; and the figure of his tent being pitched there is in allusion to the oriental custom of putting the tent of the emir in the centre of the encampment. 5. As a bridegroom—The figure denotes joy and festivity. The rising sun is like the coming forth of the bridegroom from the nuptial chamber, or canopy, to receive gratulations and diffuse gladness. The figure is wholly oriental. See Matthew 25:1, etc. 6. From the end of the heaven… unto the ends of it—The description is in the language of common life. But as the natural sun appears to sweep the circuit of the heavens, flooding the celestial spaces with his light and heat, so spiritually does the “Sun of righteousness” (Malachi 4:2,) who also is the “Bridegroom.” John 3:29 7. The law… testimony—Here begins the second strophe. The transition from material nature to the written law is abrupt, and scarcely to be accounted for by poetic license. “Law,” here, (torah,) is specifically the law of Moses, the whole body of written law, as Psalms 78:5; Isaiah 51:7. “Testimony” is used as a synonyme of law, and is so called because it is God’s witness of himself, of what is fit and right for man, of his hatred of sin and his eternal purpose to punish it unless atoned for and repented of. Exodus 25:16; Exodus 25:21. Perfect—Not as containing every possible detail of duty, but as defining the only moral state which is acceptable to God— supreme love—which is ethically the essence of all pure law. Converting the soul—Restoring, or bringing back the soul. See on Psalms 23:3.The idea is that of moral restoration to the favour of God. It is the office of the law to present to the mind that standard of purity which God will accept, and by reproving sin to turn back the soul to God—the New Testament idea of conversion. The Septuagint and New Testament, have the word, ‘επιστρεφω, to turn again, or turn back. Acts 3:19 : “Repent and be turned back.” Matthew 13:15; 1 Corinthians 3:6. The torah, or law of Moses, embraced every means for the restoration of the soul to God. Sure—Faithful, true, steadfast. Its derivative, amen, (a word of confirmation.) brings out the idea. It is parallel to 2 Corinthians 1:20. Simple—Credulous: the opposite of wise. Those who, from want of experience or judgment, are easily persuaded to a wrong course. Proverbs 1:32; Proverbs 14:15. Comp. 2 Timothy 3:15 : “Wise unto salvation.” 8. Statutes—Precepts, mandates. Right—Straight, even; as a path, opposed to crooked, perverse, froward. Deuteronomy 32:5; Psalms 125:5. Rejoicing the heart—This is their effect on the obedient. The highest joy of men and angels is conscious conformity to the law of God. Commandment—The singular put collectively for the whole code. The fundamental idea of the word is authority of law, as a matter established, appointed. Pure—In the sense of clear, lustrous, glittering, as in Job 33:3; Isaiah 49:2. So, also, the Septuagint, τηλαυγης, (far-shining;) the figure is explained by enlightening the eyes. The idea is that of a polished mirror, reflecting light. Compare 2 Corinthians 3:18 9. The fear of the Lord—We must accept this as another title of “the law,” Psalms 19:8, by metonomy of the effect, that is, taking the effect, “fear,” for the cause, “law,” because it is the office of the latter to create fear, or reverence, in the mind, as Deuteronomy 17:19. ιψΰϊ, (yeerath,) translated “fear,” seems to take the signification of instruction, doctrine, from its verbal root ιψδ, (yahrah,) which in Hippil has the sense of to instruct, teach. From the same root comes ϊεψδ, law. The connexion— the parallel word “judgments” in the next line—and the predicates pure and enduring forever—require the sense we have given. Clean—Pure, unmixed. The word is often applied to the purity of metals. Exodus 25:11; Exodus 25:17, Psalms 12:6; the purity of water, etc., Ezekiel 36:25. There is no alloy of error in God’s word. Enduring for ever—For the reason just given—its purity—it will never change or pass away. Unlike human laws, which often contain mixtures of good and evil, the divine law is essential holiness, justice, and love; the living word, which abideth for ever. Judgments—So called because God’s laws are the rule and measure of his judicial decisions on moral conduct. Are true—Truth, faithfulness, the abstract for the concrete. Altogether—Wholly and harmoniously. Whether viewed separately or as a collective body, the divine laws are perfect in themselves and in their harmony. The poetic measure of Psa 19:7-9 is very regular. Each verse is of two lines, each line having five words, making ten words in each verse, the number of commandments in the decalogue. 10. More to be desired—An expression of the excellence and sweetness of God’s law to those who love it, above all that is desirable of earth. 11. Moreover—Besides the excellence of the law as experienced by the obedient soul, it is the only truthful guard and warning of the soul against sin. Reward—The Hebrew word denotes the end, or last stage, of a thing; hence wages, “reward,” because these come when the labor is ended. So obedience to God’s law has not all its blessed effects in present experience, but in the end of life will receive its full recompense. 12. Errors—The radical idea of the word is, to wander, go astray, rove; used often of unconscious sins, (sins of ignorance,) as Leviticus 4:2. These are difficult to detect. The Hebrew is very emphatic: As to his wanderings, who can know them? Secret faults—Sins of ignorance. The law of Moses prescribed atonement for such, after they should come to the knowledge of the person. Leviticus 4; Leviticus 5:15-19; Numbers 15:25. They belonged to the lowest class of offences; yet, if persisted in after knowledge, they became wilful transgressions. 13. Presumptuous sins—Literally, proudnesses: sins committed with knowledge and passion, such as hinted at Psalms 119:21 : the extreme opposite of the “secret faults,” of Psalms 19:12. Dominion—This again marks the danger of these haughty sins; they are such as rule the man where they exist. The psalmist deprecates their existence and dominion. 14. Let the words—A comprehensive prayer that both the inner man and the outgoings of the heart may be acceptable to God. Meditation of my heart—Its devices and secret counsels. What higher standard of holiness does the New Testament set for us than is contained in these last two verses? To the chief Musician, A Psalm of David.The tone of this psalm is triumphant, and the allusions clearly identify its occasion with some great military success. As it is unquestionably Davidic, it seems most probable that it belongs to the trials and triumphs of David’s second Syrian war, to which war the Syriac translator, followed by a large number of modern critics, has assigned it. Some regard it as a counterpart to Psalm ix, the latter belonging to the beginning, and the former to the conclusion, of the war. The lofty strains and highly spiritual sentiments of the psalm, blending with the sublime theocratic character of the speaker, lead us to give to the whole a prophetic import, and to seek in Messiah, his Church, and her triumphs, its ultimate fulfilment. As to its historic application, Luther says: “It seems to me as if David had composed this psalm that it might serve as a devout and pious battle-cry, whereby he might admonish himself and the people, and draw them to prayer.”Psalms 20:1-5 contain a prayer of the people for their king in the straits of an impending battle; Psalms 20:6-8, a declaration of confidence in the saving power and presence of Jehovah; Psalms 20:9, a prayer for continued help. 1. The Lord hear thee, etc.—Literally, Jehovah shall answer thee in the day of distress. A prayer for the king as he enters the battle. See introduction. The name of the God— “Name,” here, may be considered as having the force of a reciprocal pronoun, equal to God himself. The name of Jehovah was a terror to the heathen nations and a shield of protection to Israel. Exodus 15:14; Deuteronomy 2:25; Joshua 2:9-10 2. Help from the sanctuary—The holy of holies of the tabernacle, where were the symbols of God, where the national expiation was made, and from whence the lively oracles proceeded. 3. Offerings—The ξπηδ, (minchah,) was an unbloody offering of whatever material. Burnt sacrifice—The ςμδ, (‘olah,) was the burnt offering to be consumed upon the altar, always an animal sacrifice. The two terms seem here used genetically of all offerings whatsoever. Psalms 40:6; Jeremiah 14:12. The korbanim, or gifts to Jehovah, to be offered upon the altar, were divided into bloodless and bloody offerings, and these again into several varieties. Accept—Literally, make fat; but declaratively to pronounce fat, to consider and approve as of an excellent kind. Hebrews 11:4. Such will God do, whatever may be the external form and circumstances of the sacrifice, wherever it is a true expression of a sincere and humble heart. 4. Grant thee according—The answer is acknowledged, Psalms 21:2. Fulfil all thy counsel— “All thy plans and measures in the war.”— Perowne. 5. Salvation—The deliverance, or victory, given by God. Set up our banners— “We shall have a triumphant procession upon the victory, with shouts, and banners displayed.”—Mudge. Fulfil all thy petitions—A repetition of Psa 20:4, closing the first strophe, embracing the people’s prayer for the king. 6. Now know I that the Lord saveth—The second strophe opens with the clarion note of victory and the confessed answer to prayer, ascribing all the glory to God. King and people rejoice in the triumph now obtained, and the special token of grace to the anointed, in whom the national life was bound up. He will hear—He will answer, as the verb is often used. 7. Chariots… horses—The most formidable war forces known to the nations west of the Indus, and here unmistakably identifying the Syrians, who were famous for their cavalry and war chariots. Hence they could fight advantageously only in plains. Note 1 Kings 20:23; 1 Kings 20:28. The contrast of the argument lies between human strength and divine power. 1 Samuel 17:45. The Hebrew kings were forbidden to multiply horses, as tempting them to luxury and military habits, (Deuteronomy 17:16;) but Solomon disobeyed (1 Kings 10:25-28) this command. The horse was, anciently, chiefly used for war. 9. Save, Lord—By a slight change in the punctuation of the Hebrew text, placing the Athnach after king instead of “save,” the verse would read:—O Jehovah, save the king, He will answer in the day of our calling.This view accords with Psalms 20:6, where “anointed” answers to “king” in Psalms 20:9, and both refer to the petition Psalms 20:1. With this, also, the Septuagint and Vulgate agree; and in the Messianic application of the psalm, it coincides with the phrases “O Jehovah, save now,” of Psalms 118:25, and “Hosanna to the Son of David,” of Matthew 21:9. See notes on the last two passages quoted. To the chief Musician, A Psalm of David.This psalm and the preceding are parts of one whole. The blessings desired and asked (Psalms 20) are herein acknowledged. The “day of straits” there pressing him (Psalms 21:1) no longer exists. The mature wisdom and experience which mark the psalm belong to David’s riper years, and seem to point to the taking of Rabbah, which terminated the second Syrian war. 2 Samuel 12:26-31. Many Jewish and Christian writers have considered the psalm Messianic, and such it is as to its spirit and strain. Bishop Horsley calls it “a thanksgiving of the Church on Messiah’s victory.” “The Targum renders melek (king) by king Messiah; and Rashi observes, ‘Our old doctors interpreted this psalm of King Messiah, but, in order to meet the schismatics, (that is, the Christians,) it is better to understand it of David himself.’”—Dr. Perowne.The psalm divides into two parts: Psalms 21:1-7 contain an acknowledgment of the divine favours, with confession of the king’s trust in God; 8-12, an address to the king, giving him assurance of future success against all his enemies; 13, doxology. 1. The king shall joy—Chaldee, the king Messiah. In thy strength— Because through the strength of Jehovah alone he had triumphed. 2. His heart’s desire—Comp. Psalms 20:4. The cause of this answer is given in Psalms 21:7. As applied to Messiah, see John 11:41-42 : “Father, I thank thee that thou hast heard me.” 3. Thou preventest him—Thou anticipatest him. God had provided for David’s want before he had finished his prayer. A crown of pure gold— Probably an allusion to 2 Samuel 12:30. The ancients were not unused to such. Pliny (b. 30, c. 3) says Claudius Cesar, (A.D. 54,) at his triumph after his subjugation of Britain, exhibited crowns of beaten gold, one of which weighed seven pounds and another nine pounds—a barbaric way of asserting royalty. The throne of David was now established more firmly than ever. 4. He asked life—A reference to David’s sickness after his great sin. See Psalms 6:38, 39, 41. He had repented, (Psalms 51) and had been forgiven. Psalms 32, 40, 103. All this had transpired during the two years that Joab was with the army besieging Rabbah. 2 Samuel 11:1; 2 Samuel 12:26. David was now again restored to national peace and divine favour. Length of days for ever and ever—Literally, to eternal and perpetual age—realized only in “David’s seed,” Messiah. See Isaiah 53:10; Romans 6:9; and “Behold, I am alive for evermore,” Revelation 1:18 6. Thou hast made him most blessed for ever—Thou hast constituted him blessings for ever. Compare “And thou shalt be a blessing.” Genesis 12:2; Genesis 28:4; Galatians 3:3-14. Exceeding glad with thy countenance—The parallel passage, almost verbatim, is Psalms 16:11, where “fulness of joy” is said to be in the divine presence: quoted by Peter, (Acts 2:28,) and applied to Christ. 7. The king trusteth in the Lord—The son of Sirach repeats an inspired truth: (Sir 2:10;) “Look at the generations of old, and see; did ever any trust in the Lord, and was confounded?” See Hebrews 10:35 8. Thine hand shall find out—Shall take hold of, as the word often signifies, and as it is employed in Psalms 116:3; Psalms 119:143. The idea is, that God infallibly knows who and where his enemies are, and his justice shall arrest them. 9. As a fiery oven—See Malachi 4:1. The ovens of the Hebrews were heated mostly with dry thorns and grass, (Matthew 6:30,) material the most inflammable and destructible, which is the point of the figure. Swallow them up—As the oven receives and quickly devours the light fuel thrown into it. See Psalms 18:8 10. Fruit… seed—The words may be taken as synonymous for posterity; or, the first for the products of the earth, and the second for children. The idea is that of utter desolation. 11. They intended—Rather, they extended, in a hostile sense, as the word more commonly means. They “extended,” or directed, their evil designs against God. Job 15:15; Jeremiah 21:5. So, also, the second hemistich. 12. Shalt thou make them turn their back—Literally, Thou shalt set them the shoulder. This may mean, thou shalt set or place them in solid ranks, shoulder to shoulder, as if to call forth their utmost strength, and to show them how little they avail against God; or, thou shalt set them as a target, when “thou shalt fit thine arrows to the string,” etc. The phrase is military, and the idea seems to be the consolidation of their troops, as if to do their utmost. 13. Exalted… in thine own strength—The closing verse is a call upon Jehovah to exalt himself by a manifestation of his own strength in the overthrow of his enemies and the deliverance of his Church. On this, compare Revelation 11:17. To the chief Musician upon Aijeleth Shahar, A Psalm of David.In graphic delineation of Messiah’s sufferings, this psalm stands side by side with Isaiah 53. It belongs to the hour of David’s greatest perils and suffering, probably to the peril narrated in 1 Samuel 23:25-26. This is the opinion of Delitzsch. The cliff in which David had then taken refuge as a last retreat was called Selaham-mahlekoth—the rock of escapes. Psalms 22:28. His sufferings were made the occasion and medium of a prophetico-typical view of the agony of Messiah, to which, however, “they bore but a remote resemblance.”—Thrupp. The psalm is bipartite; the first part (Psalms 22:1-21) is descriptive of Messiah’s sufferings; the second, (Psalms 22:22-31,) of his triumphs. In the first part, Psalms 22:1-11 set forth his sufferings in general terms, and Psalms 22:12-21 enter more into particular descriptions. “In the whole psalm the most glorious contrast is presented of the Redeemer’s sufferings and triumphs that the whole Book of Psalms affords.”—Bishop Jebb. “David descends with his complaint into a depth that lies beyond the depth of his affliction, and rises, with his hopes, to a height that lies far beyond the height of the reward of his affliction.”— Delitzsch. But in the interpretation the historic outline, however faint, must not be lost sight of, while, guided by New Testament authority, and in conformity to all laws of Messianic prophecy, the excess of meaning which cannot be absorbed into the experience of David, nor resolved into hyperbole, must find its realization in Christ.TITLE: Upon Aijeleth Shahar—Literally, Upon (or after) the hind of the earliest dawns, or day streaks. As it is a direction to the precentor for the performance of the piece, it seems most natural to understand “hind of the morning” as the name of a lost poem or song, to the melody of which this was to be chanted. On the “hind,” noted for her quick motions, see Son 2:8. On such a poetical title given to a poem or song, see 2 Samuel 1:18, where David’s elegy upon Saul and Jonathan was called “The Bow,” because (Psalms 22:22) the bow of Jonathan was celebrated. Or, Aijeleth hashahar (according to Ibn Ezra, quoted by Furst) might have been the beginning of a lost poem, according to the Hebrew custom of naming books by their initial words. In our psalm, Psalms 22:1-21 are elegiac, like the deepest night, while Psalms 22:22-31 are like the breaking of morning. 1. My God, my God, why hast thou forsaken me—The quotation of these words by Matthew (Matthew 27:46) and Mark (Mark 15:34) decides their application to Christ. The words mark the deepest soul suffering of Christ upon the cross, as “I thirst” expressed the point of his bodily agony. The “why” is not the cry of despair, impatience, or a rebellious heart, but of mystery. Into that mystery, as it applies to Christ, we may not curiously inquire. It was not, however, that the “Only Begotten of the Father” was enduring the wrath of God. He was still the “beloved Son, in whom the Father was well pleased,” and still he confidingly calls him “my God.” Yet he trod “the wine press alone,” (Isaiah 63:3,) and suffered “the just for the unjust.” Forsaken—The word simply has the negative signification of to leave, to withdraw from, as Psalms 71:11; Isaiah 54:7, but describes the point of the Saviour’s mysterious complaint, and the depth of his vicarious sufferings. In Matthew 27:46 the Saviour uses the Aramaic form, σαβαχθανι, (sabachthani,) given in the Chaldee, ωׁ ?αχϊπι, (shebahktanee,) conformably to the dialect of the Palestine Jews, instead of the Hebrew ςζαϊπι, (‘azabhtanee.) Far from helping me—Hebrew, Far from my salvation. By the law of parallelism this is exegetical of forsaken, in the previous line. Roaring—Better, outcry, or loud complaint. 2. O my God—Still he holds to the endearing title “my God.” I cry in the daytime… and in the night—The long delay of hearing and of help intensifies the mystery expressed in the “why,” of Psalms 22:1. 89504e470d0a1a0a0000000d494844520000011a000000f20803000000a50dfad300000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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The rest is at https://www.sermonindex.net/commentary/whedon/ 3. Thou art holy—Faith strengthens itself (Psalms 22:3-5) in the reflection, God is holy,—and in the retrospect, Our fathers (the fathers of the nation) trusted; they cried, and were delivered. His must be a righteous cause which derives support from the holiness and covenant faithfulness of God. Inhabitest the praises of Israel—Sittest enthroned over the praises of Israel. 6. But I am a worm, and no man—The contrast is with the “fathers.” They trusted and were helped, “but I, ah! a worm and not a man.” Nothing can exceed these verses in plaintive tenderness, in humility, and in childlike clinging to God. The word úåìòú, (tholaath,) rendered “worm,” is here used proverbially for lowness, vileness, insignificance; and it is literally the name of the scarlet worm, (coccus ilicis,) an insignificant insect which fed on plants, chiefly the holm oak. It was extensively used for scarlet dye. A reproach of men… despised—Comp. Isaiah 53:3; Matthew 27:21-31 7. Laugh me to scorn—Literally, mock at me; deride me by mimic imitations of my acts, words, or professions. See Matthew 27:29-31. They shoot out the lip—The idea is, a protrusion of the lips as an expression of scorn. Mendelssohn says: “It does not signify an opening of the mouth, as if for laughter, but a slight motion of the lips according to the way of mockers. Our old English word pout pretty well gives the force of the word.”—Phillips. They shake the head—Swaying the head to and fro in scorn. Psalms 109:25. The idea is literally given in Matthew 27:39 8. He trusted on the Lord… let him deliver him—Rather, He rolled himself upon Jehovah. This passage was derisively applied to Christ while on the cross, as a test of his divine Sonship. Matthew 27:43. The whole verse is, in the Hebrew, intensely and cruelly sarcastic, and the refinement of blasphemy: “He rolled himself upon Jehovah; he will cause him to escape; he will rescue him, for he took pleasure in him!” Matthew follows almost verbatim the Septuagint. 9. But thou art he, etc.—The strong adversative force of the Hebrew conjunction indicates the firm, withstanding faith of the Sufferer. God is still his Father; and he who gave being at first, and nourished the flickering life of infancy, will not now abandon the life he gave. He will not cast off his own child. The argument is given Matthew 6:25. The gift of life is the greater blessing, and will God withhold the lesser? 11. Contains two urgent reasons for immediate help. None to help— Hebrew, Because there is not a helper. See Isaiah 63:3; Isaiah 63:5. Luther strikingly observes, “that the more despised and forsaken a man is, the nearer and more gracious God is to him.” 12. Many bulls have compassed me— “Under the names of ferocious beasts, mentioned here and in Psalms 22:13; Psalms 22:16; Psalms 22:20-21, are signified powerful and deadly enemies.”—French and Skinner. The word denotes young bulls, in their full strength and vigour. Rosenmuller says, of the third year. Of Bashan—A rich district in northern Gilead noted for its fat cattle. The bulls of Hermon and Bashan were often too wild for the yoke and exceedingly fierce. See Job 39:9-12, where another word is used to signify the same animal. See note on Psalms 22:21 13. They gaped upon—This was not in scorn, like the shooting “out the lip” of Psalms 22:7; but an act simply of brutal ferocity, the parallel to which is the rending and roaring lion of the next line. 14. I am poured out like water—A figure denoting a profuse waste of the vital forces. But in 2 Samuel 14:14, the figure implies that the loss is irrecoverable, “as water spill which cannot be gathered up again,” which gave to the ceremony of pouring out water “before the Lord” the significance of a confirmation of a covenant whose engagements could not be recalled. 1 Samuel 7:6. The life of Christ was freely given. “He poured out his soul unto death,” (Isaiah 53:12,) in his soul agony and bloody sweat. Matthew 26:38; Luke 22:44. Bones… out of joint—As if the ligaments were dissolved and the muscles weakened, so that the limbs were uncontrollable. This would be the natural effect of crucifixion. But of Christ, not a bone was broken. John 19:36. My heart is like wax—The loss of courage and resolution through fear is often signified by the melting of wax. Psalms 68:2; Micah 1:4; Joshua 2:11. Jesus was “sore amazed” and “very heavy,” (Mark 14:33,) and fear was a leading feature of his sufferings. Hebrews 5:7. See Psalms 22:19-21 of this psalm. 15. Dried up like a potsherd—The humidity of my body is burned out like a piece of pottery in a furnace. The metaphor is twofold—the shrinking or drying by heat, and worthlessness, as a sherd or fragment of pottery. Isaiah 45:9; Lamentations 4:2. My tongue cleaveth to my jaws—ξμχεδι, (malkohah,) my jaws, from μχη, (lakahh,) he received, applies to the jaws because they receive the food. The word is always elsewhere, except once, rendered prey. The Septuagint, “My tongue is glued to my throat,” and Vulgate, “faucibus,” are incorrect, as also the version of the liturgy, “gums.” This condition of the tongue, naturally so humid, involves great exhaustion and thirst, and prophetically points to the closing part of the sufferings on the cross when the Saviour cried, “I thirst.” John 19:28; Psalms 69:21. His soul agony reached its highest expression in the complaint, “My God, my God, why hast thou forsaken me,” and when this had passed, and he returned to a consciousness of his physical suffering, the sensation which arose above all others was signified in the words, “I thirst.” Thou hast brought me into the dust of death— The word rendered “thou hast brought me,” means to arrange, dispose, place, as 2 Kings 4:38; Isaiah 26:2; Ezekiel 24:3; and the idea is, Thou hast laid me out for the grave. On “dust of death,” a poetical phrase for the decomposition of death, see Psalms 30:9 16. Dogs—Called “assembly of the wicked” in next line, the only bitter comparison in the psalm. The wild dogs of the East are meant, a figure at once of impurity, baseness, and cruelty. In Egypt, and the East generally, dogs usually go at large. 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Their physiognomy is ignoble, and their appearance haggard and disgusting. They were always the synonyme of vileness, contention, and uncleanness. 1 Samuel 24:14; 2 Samuel 9:8; Philippians 3:2; Revelation 22:15. They pierced my hands and my feet—Few passages of Scripture have been more sharply contested. Standing as it does in our English version, it is a wonderful prediction of the manner of Christ’s death. The difficulty lies in the word rendered pierced. On the one hand, λΰψι, (kaaree,) which is the form of the word in the common Hebrew text, has been taken as two words, λ, the particle of comparison, (as, like, or taking Quamets as indicating the article, as the,) and ΰψι, (a lion,) which would read: “The congregation of the wicked have enclosed me; as a lion, (or, as the lion,) my hands and my feet;” or, as Hengstenberg: “They beset me, lionlike, on my hands and my feet.” But, though this would seem a natural and easy way to dispose of the grammatical difficulty, and has four examples where the same form occurs, (namely: Numbers 23:24; Numbers 24:9; Isaiah 38:13; Ezekiel 22:25,) yet it involves grave difficulty as to the sense. In the four other cases mentioned the allusion to the lion is perfectly clear, and the sense easy and natural, but in this it completely destroys the sense, leaving the metaphor unexplained, or, rather, contradicted. Dr. Alexander, who adheres to the Messianic application of the passage, suggests an ellipsis, and the reading: “Like a lion [they have wounded] my hands and my feet.”Professor Stuart, also, by bringing forward from the preceding line the verb δχιτεπι, (translated “enclosed me,”) and giving its radical sense to strike, stab, pierce, cut, proposes the rendering: “As a lion [they pierce] my hands and my feet.” But this is not satisfactory. If the reference be to the habit of the lion in attacking his prey, it is not according to fact; if to cutting and tearing his prey, why specify hands and feet, and not rather, as Psalms 7:2 : “Lest he tear my soul (that is, tear me) like a lion, rending it in pieces;” or, Isaiah 38:13 : “As a lion, so will he break all my bones.” This is lionlike; but, on the hypothesis now under consideration, the allusion to the lion is simply unnatural and absurd. The lion does not seize the hands and feet, but springs upon the victim. It must be further considered that ιγιεψβμι, (my hands and my feet,) are in the accusative, and hence the limbs are not mentioned incidentally, but as the objective point of attack, which still more forcibly shows the unnaturalness of the metaphor as an allusion to the habits of the lion. The language is clearly unique, and the difficulty of explaining it according to the well known habits of the lion is so formidable that the Jews themselves, according to the little Masora, held that λΰψι (kaaree) in the two passages (Psalms 22:16, and Isaiah 38:13) is in two different meanings. Evidently, here the prophet outsteps the limit of type and history, and, as in the case of the “Priest-King,” (Psalms 110:4,) ascends to the height of absolute revelation concerning Messiah.Two other interpretations of the passage in question have obtained. First, λΰψι has been taken as an irregular form of the plural participle of the root λεψ, in the sense of λψδ, to dig, pierce through, bore, by dropping ν, the regular plural termination, and inserting ΰ. The anomaly, though of extreme rarity, is admissible by the best authority. They then read, “Piercing my hands and my feet:” or, considering the participle as a noun in regimen, “Piercers of my hands and my feet.”But, secondly, instead of a participle the ancient versions read it as a verb, λΰψε, (kaaroo,) which simply changes the yod (ι) into vauv, (ε,) with corresponding vowel points. Thus the Septuagint, they pierced; Vulgate, they pierced, stabbed; Jerome, they fastened; Syriac, they penetrated, perforated. Manuscripts, also, of unquestioned authority have the same. Kennicott mentions four Hebrew manuscripts having λΰψεin the text and λΰψιin the margin. It is evident that the Septuagint followed manuscripts which read “they pierced,” the same as our English version. The lexical and grammatical difficulties which beset the present reading of the text would seem to dictate the necessity of correcting, and taking the word as a verb. But, whether as an irregular participle, or by correcting the text as a verb, the sense will be the same though, as Tregelles remarks, “the latter is preferable.” It is notable that the most natural evidences of crucifixion were laid in the wounded “hands and feet” by the Saviour himself, (Luke 24:39;) “Behold my hands and my feet, that it is I myself.”The passage in question is not directly quoted in the New Testament, but allusions which belong to the crucifixion occur both in the Old and New Testaments. Isaiah 53:5 : “He was pierced [ ξδεμμ from ημμ, bore through, perforate, pierce] for our transgressions.” Zechariah 12:10 : “They shall look on me whom they have pierced,” (γχψε,) quoted John 19:37; Revelation 1:7 17. I may tell all my bones—In Psalms 22:14 : “All my bones are out of joint.” The protrusion of the bones, so that one could count them, is not merely the effect of a wasting suffering. but of violent and unnatural treatment, as the crucifixion. They look and stare upon me—They closely watch me. Compare the watching of Jesus, Matthew 27:36-54. The idea of satisfaction is also suggested. They feast their eyes upon me. They behold me not only with indifference, but are regaled at the sight of my misery. 18. They part my garments—The finishing touch in the description of cold brutality. Under the eye of Jesus the soldiers fulfilled this prediction, John 19:23-24, where see the note. Vesture—The oriental robe, or mantle, worn loosely upon the person, which served as a covering by night.Exodus 22:26-27. The word is not decisive of the particular part of the raiment, but the casting lots for it determines, as it could not be divided without destroying it. 19. But be not thou far from me—From his persecutors the afflicted petitioner turns his eye to his Deliverer. The appeal is exceedingly plaintive, as in Psalms 22:11, and is the echo of Psa 22:1. O my strength—He appropriates to God the title which best befits his helplessness. 20. My darling—Hebrew, My only one. The word is an adjective, and signifies alone, only; and, as it corresponds to soul in the previous hemistich, it may be only a poetical variation of the same here, as signifying his dearest and only possession. Psalms 35:17. Or, we may read my forsaken one, as being deserted, left alone; and this accords better with the general tone of the psalm. So in Psalms 25:16; Psalms 68:6, where it is rendered desolate and solitary. Dog—See on Psalms 22:16 21. Lion’s mouth… horns of the unicorns—Two descriptions of imminent death. The lion’s mouth is already open to devour its prey. The unicorn was either a fabulous animal, as is most probable, or belonged to some extinct species of the bovine genus. 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The Vulgate, unicornium, is the representative of the Septuagint, μονοκερωτων, both signifying an animal with one horn. The Hebrew ψΰν, (reem) denotes no such animal. The word occurs nine times, and best suits the Asiatic buffalo. In Deuteronomy 33:17 two horns are given. In Psalms 29:6, a “young unicorn” and a calf are synonymous. In Isaiah 34:7 unicorns are classed with “bullocks and bulls,” as animals to be offered in sacrifice. In Psalms 92:10 “horn” is not in the Hebrew. A wild buffalo, refusing the yoke, (Job 39:9-12,) is undoubtedly intended. See note on Psalms 22:12. If the extinct urus, or wild bull, is meant, it is yet to be verified by discovery. The wild buffalo sufficiently answers the description of the reem of the Scriptures. It must have been an animal with which the Hebrews were familiar. Livingstone says of the African buffalo:“A herd of buffaloes kept a number of lions from their young by the males turning their heads to the enemy, the cows and their young being in the rear. One toss from a bull would kill the stoutest lion that ever breathed.” Van Lennep says of the Hindu buffalo, that it is “of such power and vigor as by his charge to prostrate a well-sized elephant.” 22. I will declare thy name unto my brethren—A sudden break in the connexion, and an abrupt opening of the final division of the psalm are apparent. From the deepest dejection and peril the tone and theme are changed to thanksgiving, hope, and triumph. Prophetically, the former part describes the passion; that which follows, the triumphs of the Redeemer after the resurrection. The transition point is found in the words, (Psalms 22:21,) “Thou hast heard me.” Certainly the answer to his prayer intervenes between Psalms 22:21-22. Bishop Horsley and others read it thus:—21. Save me from the mouth of the lion, And from the horns of the unicorns.22. ——Thou hast heard me. I will declare thy name, etc.The same sudden answers to prayer, marked by abrupt transitions, elsewhere occur. Psalms 6:8; Psalms 20:5; Psalms 28:6; Psalms 60:6. Unto my brethren— Historically applied, these words are remarkable. David, though cut off from his people and exiled, still counts himself in the brotherhood of the saints, to whom his first thought is to divulge the glad tidings. But, prophetically, these are the words of Christ to his disciples, thus quoted in Hebrews 2:11. Christ calls his disciples “brethren,” (John 20:17,) and “friends,” (John 15:15,) and he alone reveals the Father to us.Luke 10:22; John 1:18. Congregation—The word commonly used to denote the general assembly, or collective whole, of the covenant people. In Psalms 22:25 called the “great congregation,” and defined as “them that fear God.” The quotation of this, in Hebrews 2:12, is made verbally from the Septuagint, where εκκλησια is the common Greek word for χδμ, (congregation,) as it is in the New Testament for Church. See on Psalms 35:10; Psalms 35:18 23. Ye that fear the Lord—The call is to spiritual Israel. Psalms 22:23-24, as Bishop Lowth suggests, contain the praise song of the preceding verse, which the psalmist now puts into the mouth of the Church. 24. For he hath not despised—Because “he hath not despised.” The answer of prayer, even of the afflicted poor, is the theme and occasion of this public praise. 25. The great congregation—The full assembly of the faithful, as at the great national feasts; prophetically, the Church universal or “holy catholic Church.” I will pay my vows—I will pay the sacrifice which I vowed— my (ζαηπγψ) votive offering. This was one species of the ωׁ ?μξιν, (shelameem,) peace offerings, consisting of a sacrifice accompanied by a social meal in the cloisters of the tabernacle or temple, as an acknowledgment of answer to prayer, and of peace and friendship with God. The allusion is to Leviticus 7:16-18 26. The meek shall eat—The poor and humble shall eat the sacrificial meal (Psalms 22:25) with him in accordance with Deuteronomy 16:11 27. All the ends of the world—The language of this verse cannot apply to David’s kingdom, but is a prophecy of the calling of the Gentiles by the preaching of the gospel. Matthew 28:19; Romans 16:26; Zechariah 14:9. David could not, in sobriety of language, suppose that his personal sufferings and deliverance could have the worldwide effect to turn the heathen nations to God. It is one of those numerous passages foretelling Messiah’s universal reign, which lie along through the entire course of Old Testament revelation. Shall remember—They shall call to mind the wonderful death, resurrection, and ascension of Messiah, his triumph over all his foes, and the resultant effect of the preaching of the gospel. 29. Shall eat and worship—The idea of the sacrificial feast (see on Psalms 22:25) is resumed; but it is now a spiritual feast, differing from the shelameem in this, that of this gospel feast all classes, without distinction, may partake, not the poor only. See Psalms 22:26. All… fat upon earth—All rich, worldly prosperous, mighty. Deuteronomy 31:20; Psalms 92:14. All… that go down to the dust—A description here of sorrow and poverty. Job 30:19; Psalms 113:7; Isaiah 3:26; Isaiah 47:1. None can keep alive his own soul—Literally, whosoever cannot keep his soul alive, or respite his life from the grave. “A strong expression for extreme destitution. He who was just about to perish is now seen kneeling at the sacrificial feast, in honour of this great salvation.”—Alexander. 30. A seed shall serve him—Posterity shall serve him—the descendants of the first generation of worshippers and their converts who succeed them. No limitation of time shall be fixed to Messiah’s honour and dominion. It shall be accounted—Numbered and registered, as the word denotes. To the Lord—Unto Adonah, not Jehovah; a title of dominion, and applies to Christ here, as in Psalms 110:1; Psalms 110:5, where see notes. For a generation— For the generation. The definite article belongs here, but is syncopated by the preposition. The “generation” is equal to “a peculiar people,” or purchased people. 1 Peter 2:9. “Generation,” here, is not used of time, but of kind, quality, species, (as Psalms 14:5; Psalms 24:6; Psalms 73:15;) running through all generations of time. Psalms 48:13; Psalms 78:4 31. They shall come—The “seed,” or “generation” of the previous verse, shall come; that is, be born, appear upon the scene. Declare… unto a people that shall be born—Tell to the succeeding generation the wonderful works of God, as Psalms 48:13; Psalms 71:18; Psalms 102:28, and as the law of Moses required. Deuteronomy 11:19; Deuteronomy 32:46. Thus shall Messiah’s kingdom be perpetual. Daniel 7:14. Righteousness, includes both the rectitude and the faithfulness of God in respect to the matters treated in the psalm, to wit: the sufferings and triumphs of Messiah, or the great work of redemption. That he hath done—Because he has finished it, namely, the work of redemption. The broad, significant term òùׂ ?ä, (‘asah,) here rendered “he hath done,” often takes the sense of accomplish, fulfil, execute, finish. It is the word which expresses the completion of the six days’ work of the Creator, (Genesis 2:2-3,) the accomplishment of special, providential deliverances, as Psalms 37:5; Psalms 52:11; the redemption of the Church, as Isaiah 44:23. In this sense it should be here understood, answering to the last utterance of Christ, except one, upon the cross— “It is finished.” Thus the beginning and the final words of this wonderful psalm are the most solemn echoes of Calvary. A Psalm of David.It is not clear at what particular date or to what occasion this psalm is to be assigned, but its tone of experience and historic reminiscence carries us forward to David’s later life. The imagery belongs to the familiar scenes of his youth, when, amidst the desert mountains of Judah, he tended his father’s flocks. The psalm is a thanksgiving for the abounding grace of God, which is set forth under two metaphors, the one taken from shepherd life, (Psalms 23:1-4,) the other, (Psalms 23:5,) from the custom of the most liberal hospitality known to the age. The whole concludes with an assurance of the continuance of these mercies. Psalms 23:6 1. The Lord is my shepherd—One of the most endearing and comprehensive titles known to an Asiatic nomad. Our Saviour enumerates the duties of a shepherd to be “feeding the little lambs,” “tending, or taking care of the flock,” and “feeding the sheep.” See notes on John 10 and John 21:15-17. I shall not want—The shepherd anticipates and cares for every need. “The phrase comprehends not only a negation of penury, but an abundance of all things.”—Phillips. 2. Green pastures—Pastures of budding or tender grass. The word desheh denotes the tender shoots, (Deuteronomy 32:2; 2 Samuel 33:4,) as distinguished from ripe grass, which is expressed by another word. Hence, delicious and luxuriant pasture. To lie down—That is, for rest in the heat of the day. “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon.” Sol. Son 1:7. For this booths were often constructed. Genesis 33:7. Grazing and resting on rich meadow bottoms convey to the shepherd a high idea of ease and plenty. Still waters—Waters of rest or quietness, as opposed to the noisy, turbulent mountain torrent. Either living fountains or gently flowing streams. Isaiah 49:10; Revelation 7:17 3. He restoreth my soul—He bringeth back my soul, as a sheep that had strayed. Matthew 18:12-13; 1 Peter 2:25. The word for “restoreth” means, to return, bring back, or, figuratively, convert. At this time of David’s life he could praise the restoring care and grace of God. Of all animals the sheep is least able to defend itself, either by resistance or flight, is most given to wander away; and has the least sagacity in finding its way back to the fold. Paths of righteousness—Right paths are opposed to intricate and unsafe ways, (Lamentations 3:9-11,) and to ways of disobedience and perversity. Psalms 125:5; Proverbs 2:15. For his name’s sake—For his own sake, the glory of his attributes, and the moral effect of his dispensations to man—not for the merit or rectitude of the creature. 4. Shadow of death—Being so near to death that its shadow falls over him. “For he is not far from the substance who has come up with the shadow.”—Bythner. The “valley of the shadow of death,” seems to have been suggested by those deep mountain gorges through which David was sometimes obliged to lead his flocks, though at the hazard of death from the wild beasts, who made the caves therein abounding their shelter. When the walks of duty lie along through dangers which fall around like death shadows, then I will not fear evil. Such confidence has he in his Shepherd. But the “shadow of death” may also mean the darkness of sheol, or region of the dead, as Job 10:21-22; and this gives an outlook of confident hope upon the dying hour and the future life. This entire psalm must be understood, not of the providential life of David only, but of his spiritual life and relations as well. Rod and… staff—The emblems at once of the office of the shepherd and his protection of the sheep. 5. Thou preparest a table—The figure changes. To prepare a table for one, is, in oriental custom, a mark of favour and friendship. Here the psalmist describes the ceremony observed in the entertainment of a distinguished guest, in the bountiful provisions of the table, the overflowing cup, and the anointing the head with oil. God had prepared this banquet for David as a mark of special honour and favour, and this in the presence of his enemies, who looked on but were not invited to partake. This was David’s answer to those who, in his affliction, had said, “There is no help for him in God;” “God hath forsaken him.” Psalms 3:2; Psalms 71:11 6. Goodness and mercy—From a retrospect of God’s faithful love and care, David gathers assurance of perpetual “goodness and mercy.” Dwell in the house of the Lord for ever—Hebrew, for length of days; for days without number. In Psalms 24:4, by another form of speech, he says, “All the days of my life.” A Psalm of David.By the general voice of commentators this psalm is assigned to David, on occasion of the removal of the ark to Zion. 2 Samuel 6. During the offering of the daily sacrifice the Levitical choristers chanted a psalm. 2 Chronicles 29:25-29. The Jewish doctors tell us that this psalm was sung on “the first day,” (afterwards the Christian Sabbath,) and the Septuagint and Vulgate add to the Hebrew title “on the first day of the week,” possibly on account of the reference to creation in Psalms 24:1-2. The first six verses bear resemblance to Psalms 15. Many consider it responsive. Thus Psalms 24:1-2, a general chorus of praise to God as creator; Psalms 24:3, single voice, or division of the choir, an inquiry, who shall approach the holy place of the sacred ark; Psalms 24:4-5, the response from the congregation; Psalms 24:6, general chorus; Psalms 24:7, a chorus from the triumphant procession as they approach the gates of the city, or the citadel of Zion, calling on the keepers to open the gates; Psalms 24:8, first line, a challenge from the keepers on the city wall, “Who is this king of glory?” The two last lines of Psa 24:8, the response of the people; Psalms 24:9, a second call of the procession to “lift up the gates,” etc.; Psalms 24:10, the responsive question and answer as in Psalms 24:8. The scene is magnificently grand and solemn. 1. The earth—As an orb or planet. Fulness—That which it contains, whether plants, animals, people, or its minerals and precious metals, but especially the inhabitants, as the next line specifies. 2. Founded it upon the seas—In appearance, the dry land being surrounded by water, and having emerged from the water, as stated Genesis 1:9. Hence, the phrase “waters under the earth,” for ocean.Exodus 20:4. See note on Psalms 104:5; Psalms 104:9. Elsewhere the true science of the subject is declared, (Job 26:7;) “He hangeth the earth upon nothing.” The argument is, God, who has founded and who owns the world, sways the destiny of nations. 3. Who shall ascend, etc.—See on Psalms 15:1, which is parallel. 4. Clean hands—An emblem of innocence from overt sin, as a pure heart, in the next sentence, is of purity of thought, purpose, and intention.See Job 17:9; Matthew 27:24; 1 Timothy 2:8. Lifted up his soul unto vanity—Offered prayer and sacrifice to idols. Sworn deceitfully—As in Psalms 15:4, where see note. But the text has a broader sense here. The Hebrews were commanded to swear only by “the God of truth,” (Isaiah 65:16; Deuteronomy 6:13;) which implied that they served him, and that their ultimate hope was in him. Hence, to swear by the true God while they served idols, or lived in violation of Jehovah’s laws, was the essence of false swearing. Jeremiah 5:1-2; Jeremiah 7:9; Jeremiah 12:16. “Swearing deceitfully,” is parallel to “lifting up the soul unto vanity,” in previous hemistich. 5. Blessing—Refers especially to 2 Samuel 6:11-12. Righteousness— “That moral perfection which is the restored and realized image of God.”—Delitzsch. Matthew 5:6 6. This is the generation—Such persons as have just been described; these constitute a peculiar race, generation, or kind, separated from the world. That seek thy face, O Jacob— “To seek the face” of any one is to seek his favour, to endeavour to secure those benefits which arise from an intimate relation to him, as 1 Kings 10:24 : “And all the earth sought the face [margin] of Solomon, to hear his wisdom.” See Hosea 5:15. To “seek the face of Jacob” is to seek fellowship with the people called by his name—the Israelites—and, by implication, to seek God. 7. Lift up your heads, O ye gates—Here is a sudden transition, a new scene introduced. We may suppose the procession to have now reached the foot of Mount Zion, and to have begun the ascent to that part of the hill where the ark was to be deposited. For the responsive parts of Psa 24:7-10, see the introduction. The call upon the gates to open, is a call upon the guards to perform this service. See Psalms 118:19-20; Isaiah 26:2. Everlasting doors—Doors of eternity. “Gates of old,” is not an adequate rendering. The language transcends historic limit, and becomes typically prophetic. The historic day and occasion were eventful; not inferior to any in the history of the nation next to the passover and the exodus. The “King of glory” cannot mean King David, nor “everlasting doors” the city gates. The “King of glory” is “Jehovah strong and mighty, Jehovah mighty in battle,” “Jehovah of hosts;” and the “everlasting doors” can fitly apply to none other than those of the heavenly Zion, the “Jerusalem which is above.” Galatians 4:26. The passage is Messianic, and parallel to Psalms 68:18; Ephesians 4:8; and prophetically belongs to the events after the crucifixion, when Christ, having expiated sin, and by his resurrection conquered death and finished “love’s redeeming work,” triumphantly entered “not into the holy places made with hands, but into heaven itself, now to appear in the presence of God for us.” Hebrews 9:24. The Church of England properly appoints this psalm as one to be read on Ascension Day. “This psalm is no doubt prophetic, or rather, typical in itscharacter, and most fitly in its application celebrates the return of Christ as the King of glory to his heavenly throne.”—Perowne. According to a common rule of Messianic prophecy, what in the Old Testament is applied to Jehovah, in the New is applied to Christ. So the title, “King of glory.” here. Compare, on the principle, Jeremiah 17:10; Revelation 2:23 10. Lord of hosts— “Hosts” designates angels, celestial beings, or armies, when used in this connexion, as in Psalms 103:21. See Psalms 68:17. Not the idea of multitude only, but of a marshalled army. A Psalm of David.This is the third of the alphabetical psalms, of which there are eight besides. (Psalms 9, 10, 34, 37, 111, 112, 119, 145.) The peculiarity of these psalms is, that they are didactic, made up of separate and independent apothegms, all bearing on the same general subject. The alphabetical arrangement— that is, the beginning of each line, verse, or strophe with a letter of the alphabet in serial order—is a mechanical help to the memory in a class of composition professedly devoid of logical connexion. But the alphabetical principle is defective in the psalm before us, both in the number and arrangement of the letters, while it shows a trace of progression of thought, and of strophical arrangement. The theme is prayer for the forgiveness of sin and deliverance from enemies, with expressions of faith in God and the safety of the righteous. Its tone is sorrowful, pathetic, and earnest, and its sentiments and language elevated and beautiful. The style well enough suits David, to whom it is ascribed in the title; but if he wrote any part, a later hand must have revised it. The sufferings of the psalmist are the fruit or his sin, which he now bemoans and deprecates; but he speaks not for himself, but in behalf of the people. “The individual features are not concrete enough to refer them to the life of David,” (Moll,) but suit the nation in the time of the exile. Psalms 25:7 cannot apply to David. No record is anywhere given of “sins of his youth” so flagrant as to awaken dread of penal visitation in his old age; but this agrees perfectly with the youth, or early history, of the nation as given by Moses. No condition of David in his old age, or of his kingdom, answers to Psalms 25:17-19, and the most natural construction of Psa 25:22, makes it a prayer for the return of Israel from captivity, as in Psalms 130:8 1. Unto thee, O Lord—The address is emphatic. To thee only, exclusive of all trust in false gods, or in men. Lift up my soul—A Hebraism for, I direct all my desire to thee. 2. My God—The pronoun indicates a still nearer approach—the “Abba, Father,” of the Old Testament. Romans 8:15. Ashamed—The word radically signifies to be pale, to change colour, and denotes that state of mind which arises from disappointment, the sudden cutting off of hope. It is opposed to the word triumph, exult, in next line. In Psalms 25:3 the psalmist shows that this prayer is not selfish, but grounded in righteousness. Shame and pale-facedness belong to the wicked; exultation and leaping for joy to the righteous. 3. Without cause—Spontaneously, as if they delighted in it. 4. Show me thy ways—Thy methods of grace and judgment with man, thy plan of government and salvation. Knowing these, he desired to adjust himself to them, and act in harmony with God. 5. Lead… in thy truth— “Truth,” here, may be taken either in the sense of doctrine or of faithfulness. The former gives the sense of Psa 25:4, the latter the experience of divine faithfulness in keeping covenant and promise, and is the more probable sense, according to the connexion. 6. Tender mercies—Literally, bowels, as the supposed seat of the tender emotions of pity and compassion. As this is a psychological term, here occurring for the first time in the psalms, it is proper to note that the passions and feelings of men were named after those internal parts of the human body where the particular phenomena of sensations occasioned by them manifested themselves, and modern physiological science confirms the wonderful agreement of this psychical terminology with the entire ganglionic system. No metaphysical philosophy can avoid this figurative use of language. See on Psalms 16:7. Ever of old—Literally, from everlasting. The argument is, because the tender mercies of God were from old, or from everlasting, therefore it is in harmony with his settled order of government to show compassion in this case. Hence the phrase, “for thy goodness’ sake,” Psalms 25:7 7. Sins of my youth—This cannot apply to the early life of David, which was proverbial for its innocence and piety. The psalmist speaks for the nation here. See the introduction. But a law of nature and of providence is here disclosed: the sins of early life will reach over to old age, for corrective chastisement, and, if not forgiven, will reappear in the final judgment. 9. The meek—Or, humble. The idea is, that of a teachable, submissive spirit. As God will “teach sinners in the way,” (Psalms 25:8,) it would seem to be spoken for their encouragement. 10. Paths of the Lord—His methods or dispensations. Mercy and truth—Thus uniting tenderness with firmness, compassion with immutability, answering to “grace and truth:” John 1:17. “Grace is the alpha and truth the omega.”—Delitzsch. Keep his covenant—There is here an undertone of warning to such as break his covenant. 11. For thy name’s sake—The name of Jehovah is identical with himself. For thy sake, is a plea for free grace alone, in honour of the righteousness of God. 12. From the greatness of his sin he turns to the blessedness of those who fear God. What man—Whosoever, whatsoever man. God makes no personal distinctions. The way he shall choose—That is, the way God shall choose, as Psalms 25:8 13. His soul shall dwell at ease—Literally, his soul shall abide, or dwell, in goodness, or blessedness. If this does not directly relate to immortal blessedness, as many Jewish and Christian interpreters have supposed, it certainly implies it, for, by the connexion and subject, the goodness or blessedness, which is the reward of “fearing God,” must be as enduring as that “fear;” and goodness, (tobh,) in such connexions as in the text, is the standing word for that blessedness which is the end and design of man’s being. Besides, in the parallelism, “abiding in blessedness” and “inheriting the earth” are in contrast, both as to state and time; while the righteous are in blessedness, their seed shall inherit the earth. 14. Secret of the Lord—The secret counsel of the Lord. See Genesis 18:17-19; and compare John 15:15. Show them his covenant—Cause them to understand the wisdom, grace, and excellence of his plan of redemption; the substance of his covenant with men. 15-21. The psalmist returns to agonizing prayer, mingled with confession of sin, a special reference to the cruel hatred and violence of his enemies, the depth of his distress, and his sole reliance on God that his hope shall not be disappointed nor his integrity be unavailing for his righteous judgment. Psalms 25:22 appears as if it might have been added by a later hand. It sounds like an echo from the captivity, and is a summing up of the petitions of the psalm. Psalms 130:8. A Psalm of David.This psalm, like the one preceding, draws a bold line between the holy and the unholy, and expresses strong confidence in the very diverse judgments of God in regard to them. The psalmist himself is in persecution and peril, and makes his appeal from the slanderous imputations of men to the just judgment of God. Unlike Psalms 25, which thrice makes confession of sin, the plea is here grounded upon his integrity and uprightness. But this plea is not to be understood as one of absolute faultlessness, much less of self-righteousness, but of innocence of the crimes alleged against him by his enemies, and of any complicity with deceitful and wicked men. He had offered no provocation for the bitter enmity of his persecutors, and held no affinities with men with whom they had classed him. On the contrary, he had “hated the congregation of evil doers,” he had loved the house of God, his habit of life had been religious, and its spirit and record bore witness to his sincerity. The psalm was evidently written during the rebellion of Absalom. See 2 Samuel 15, et seq. 1. Judge me, O Lord—He appeals directly to the omniscience and righteousness of God for vindication. Integrity—Wholeheartedness; the doing in good faith and whole consent what was believed to be right. 2. Examine me—Search me, try me as metals in the fire, as the word denotes. He invites the Searcher of hearts to institute the closest scrutiny, so self-conscious was he of upright intentions. Reins… heart—An intensive form of speech denoting the innermost thoughts and feelings. He uncovers all his thoughts before God, and submits himself to the divine mercy and judgment. See on Psalms 16:7; Psalms 25:6 3. Lovingkindness… truth—Same as “mercy and truth,” Psalms 25:10, which see. God’s truth had been the line by which he walked, and his saving mercy the end he sought. See John 3:21 4. Hitherto David has based his prayer upon his relation to God; in Psalms 26:4-5 he pleads his discreet and pure associations with men. Vain persons— Literally, mortals of vanity, or emptiness. “Vanity” is here used generically for evil or wickedness of all sorts, especially falsehood and deceit. Go in with dissemblers—To “go in” is to join, unite with, have familiar intercourse with. “Dissemblers” are, literally, the veiled men, the concealed, hidden men, men who cover up their real motives. 6. Wash mine hands in innocency—As a sign of innocence. The symbol is explained Deuteronomy 21:6. Compare Psalms 27:24. Or, as approach to the altar immediately follows, it may refer to the custom of the priests. See on Exodus 30:17-21; Psalms 24:4 and Psalms 73:13. Compass—Supposed by some to refer to the marching in solemn procession round the altar, but more probably means “near and habitual approach.”—Hupfeld. 7. That I may publish—For this purpose he approaches the altar and joins in the public praise. Wondrous works— “The latest of these is the bringing him home from the exile he had suffered because of the rebellion of Absalom.”—Delitzsch. 8. Lord, I… loved—He loved God’s house, but “hated the congregation of evil doers,” Psalms 26:5. Psalms 26:6-8 are a plea in support of his integrity and for the judgment of God in his behalf, based upon his love for the house and worship of God, which he urges as proof of his sincere love to God. 9. His prayer concludes with a deprecation (Psalms 26:9-10) of the doom of the wicked. Gather not my soul with sinners—The word for “gather” often means to take away, as in Isaiah 16:10 : “And gladness is taken away.” Psalms 104:29 : “Thou takest away their breath. Ezekiel 34:29; 2 Chronicles 34:28; Isaiah 57:1. “Gather not away my soul with sinners,” is a clear and emphatic recognition of the common faith in a future state, and the future punishment of the wicked. Nor my life—A repetition of the prayer of the preceding line. 10. Mischief—The word here denotes crime, infamy. Full of bribes—See on Psalms 15:5 11. But as for me—Against all the forms of evil and evil men described hitherto, the psalmist opposes his own purpose and desire to “walk in his integrity.” This is the reason why his prayer should be heard. 12. An even place—In a level and plain path. In the congregations—In the public assemblies, which implies his restoration to Jerusalem and the regular worship—a pledge of the acceptance of all his petitions. A Psalm of David.The psalm properly consists of two divisions. The first, (Psalms 27:1-6,) is the language of triumph, praise, and pious longing for the house of God, of which the key note is “Jehovah is my light and my salvation, whom shall I fear?” the second, (Psalms 27:7-14,) a plaintive prayer from the midst of enemies and perils. The circumstances at Mahanaim, after the battle and before the formal submission of the disaffected tribes, (2 Samuel 18, 19,) sufficiently account for this diversity, and the sudden transition at Psalms 27:7. The psalm is unquestionably David’s, according to the title and internal evidence, but the addition in the title by the Septuagint, followed by the Vulgate, of the words, “before he was anointed,” is without meaning and unsustained by history. 1. Light… salvation… strength— “The triple shield against sundry terrors, as sufficient to ward them off.”—Calvin. 2. To eat up my flesh—An image borrowed from the habits of beasts of prey. Job 19:22. They stumbled and fell—An evident recognition of a great victory over his enemies. See 2 Samuel 18. Instead of devouring him, they themselves fell. 3. Though a host—See Psalms 3:6, on same occasion. In this will I be confident—In spite of this, or for all this, I will trust. These first three verses are an outbreathing of the courage of faith. 4. One thing have I desired—One thing, as being the chief and ultimate good—the comprehensive unity in which all things else are included. House of the Lord—The house or place of worship was now a tent, although it is, in this and the following verses, called house, temple, and tent. All the days of my life—This is not to be taken literally, but as of spirit and fellowship, and as a constant habit of sanctuary worship. To behold the beauty of the Lord— “Beauty,” here, has the sense of grace, excellence, especially redeeming grace. See Psalms 90:17. The sense is the same as Psalms 63:2 : “As I have seen thee in the sanctuary”—a spiritual discernment of God in his manifold grace to man. The original is peculiar. Construing the verb with the preposition á, (be,) it means to look upon, or into, the “beauty” or grace of Jehovah. The meditation on the moral import of the forms and symbols of the sanctuary and of sanctuary worship is not to be excluded. See in Hebrews 8:5; Hebrews 9:2; Hebrews 11:23-24. These led him up to God. He saw and communed with God through them. Inquire in his temple—That is, to seek the knowledge of God only through the forms and methods which he has ordained, namely, by sacrifice, prayer, and asking counsel of the priest or prophet. See Deuteronomy 17:8-10 5. Pavilion—The word means a covering, a tent, same as tabernacle in next line. Secret of his tabernacle—The covert, or hidingplace of his tent. The sacred tabernacle alone was God’s provided refuge for souls, and its inmost apartment, the “holy of holies,” the hidingplace of his tent, called Psalms 31:20, the “secret of thy presence.” The place of the divine presence was his refuge in trouble. The historic basis of the metaphor is found in the form of Oriental tents and encampments, where the emir has his tent in the centre of the camp, and the inner apartment of the tent reserved for himself. This was the place of honour and greatest safety. See on Psalms 61:4; Psalms 31:20. On the plan of encampment, see 1 Samuel 26:5; 1 Samuel 26:7; 1 Samuel 17:20; where “trench” means a rampart of military carriages. 6. Now shall mine head be lifted up—His faith sees the coming exaltation and restoration to his throne. In his tabernacle—His acknowledgments for deliverance should not be private merely, but in the most public manner. Sacrifices of joy—Sacrifices of jubilation, or shouting, are such as were witnessed on the great occasions of their annual feasts, with full choirs of singers and bands of instruments. 8. The psalm here suddenly turns to a prayer for mercy. See the introduction. Seek ye my face—The voice of God inviting David to freely seek the divine favour and help. The first act of grace to every man is a call to seek God. Thy face, Lord, will I seek—A beautiful illustration of prevenient grace, and of the following of the obedient soul, is here given. 9. The petitions and deprecations of this verse seem urged by a conscious dread of judgment now possible in view of past sin, and may have a silent pointing back to the one great offence of David’s life, recorded 2 Samuel 11 10. When my father… mother forsake me—The extremest case of abandonment is supposed, in order the more forcibly to illustrate the faithfulness of God. To such a one no human friends could be expected to remain. See Isaiah 49:15; Psalms 103:13. Take me up—Literally, gather me, as a parent gathers or takes in his arms and to his home the child that is in danger. See the sense in Deuteronomy 22:2 : “Thou shalt bring it unto thine own house.” Isaiah 57:1 : “The righteous is taken away”—preserved, rescued. 11. A plain path—This even or straight path is the Lord’s “way,” as in the preceding member of the verse. See Psalms 26:12. In it there are no dangers. Isaiah 35:8. Because of mine enemies—Who watch all my steps for evil. 13. Unless I had believed—Faith in God saved him, and this is the testimony of every godly man in affliction. The original is abrupt and emphatic, omitting the consequence (by aposiopesis) that had followed had he not trusted in God, to be supplied by the imagination. Our English text supplies the omission by the words “I had fainted,” but, as “the land of the living” is the place where he had believed to see the goodness of the Lord, and as this is to be contrasted with sheol, or the place of the dead, we should rather read “I had perished, unless I had believed,” etc. 14. Wait on the Lord— “Wait,” which is twice repeated for emphasis, has the sense of expect, hope, and hence to be ready for, and answers well to the New Testament word “watch,” (Matthew 24:42;) or, as Peter says, “Hope to the end for the grace.” 1 Peter 1:13. A Psalm of David.The resemblance of this to the preceding psalm probably determined its place in the Psalter, and it is generally conceded to belong to the same author and the same general date and occasion. Like that, it has two principal divisions, the one of prayer, the other of joyful hope and praise, but with this difference: that begins with praise and ends with prayer; this begins with prayer and ends with praise. The prayer, (Psalms 28:1-5,) is subdivided into an earnest request to be heard, Psalms 28:1-2; a deprecation of being involved in the doom of the wicked, Psalms 28:3; and a plea against enemies, Psalms 28:4-5. Psalms 28:6-8, are an offering of praise for the answer of prayer, either apprehended by faith or foretokened by some event as an omen of complete victory. The psalmist closes, Psalms 28:9, in the true spirit of a theocratic king, with a petition for God’s Israel. 1. My rock—My protection, defence, Deuteronomy 32:8. The Hebrew punctuation would make this the beginning of the second line thus:—Unto thee, O Jehovah, will I call; O my Rock, be not silent from me.Silent to me—Silent from me; that is, do not turn from me in silence.Pit—The grave, as Proverbs 28:17; Isaiah 38:18 2. I lift up my hands toward thy holy oracle—The “oracle” was the inner sanctuary, or “holy of holies.” 1 Kings 6:16; 1 Kings 8:6. On praying with hands outspread towards the most holy place when exiled or absent, see Daniel 6:10 3. Draw me not away with the wicked—The same thought is conveyed in Psalms 26:9, where see note. David prays not to be involved in the punishment of the wicked, which in human eyes would seem to be done if he was subjected to their power, or to treatment similar to theirs. See Genesis 18:25; Ezekiel 22:20-21 4. Give them according to their deeds—The prayer of this verse is only that justice may obtain, not for purposes of private revenge, but of public safety. The character and designs of David’s enemies must be considered.The nation was in the tumult of rebellion and the whirl of revolution. He was the king and father of his people; and for their sakes, and for righteousness’ sake, he prays for that interposition of penal judgment which alone could save the nation. 5. Because they regard not—Here is given the cause or reason of his prayer, (Psalms 28:4,) and of what follows. He shall destroy them—The form of the verb is here declarative, not imperative, as in Psalms 28:4, which shows that it is for the fulfilment of the divine purpose that he prays, not for the gratification of private ends. See on Psalms 109 6. Blessed be the Lord—The psalm suddenly turns from prayer to praise. Because he hath heard—The answer of prayer is the ground of David’s rejoicing. Some sudden turn of affairs, or the uprising of a new power of faith, gives assurance of his restoration to his throne and the sanctuary. Probably he wrote the former part of the psalm before, and the latter after, the battle and victory. 2 Samuel 18. This agrees with the preterites of Psa 28:7 : “My heart trusted, and I have been helped,” etc. 8. Their strength—The pronoun, which may be either singular or plural, should be here rendered singular, as it corresponds with anointed (that is, the king) in the parallel line, which should read:—“Jehovah is his strength, Even the strength of the salvations of his Anointed is he.” 9. Save thy people—The burden of his soul was for God’s people. From this standpoint we must judge of all his utterances in prayer and praise. Psalms 3, 19, close in a similar way. A Psalm of David.The artistic finish of this psalm places it in the first class of the sacred lyrics, while the conception and expression spring from the soul of poetry and devotion. Its earnest, exultant tone, its graphic delineations, and its devout spirit, point to some external occasion. The thunderstorm itself could not have been that occasion. Above the storm, and in the wild confusion of warring elements, there was a providence, a moral significance, which made God himself the ultimate thought, and gave to the scene its real sublimity. This religious element is indicated in the highly Jehovistic character of the psalm, and is directly expressed in the concluding verse. The name Jehovah—the covenant name of God—occurs eighteen times; the name God, twice. The majesty and the power of Jehovah are climaxed with the thought, “Jehovah will give strength unto his people; Jehovah will bless his people with peace.” Psalms 29:11. The manifestations of God in physical nature were subordinate to the doctrine of his faithfulness to his people, while the storm itself was Jehovah’s blessing of peace, and his pledge of protection. The whole seems to point to the transactions of 2 Samuel 21:1-14. The psalm is divided into five strophes. Psalms 29:1-2, the introduction; vers. 3-9, the description of the storm, which is in three parts—(vers. 3, 4, the storm rising in the distant north; Psalms 29:5-7, its lowering and discharging itself upon Lebanon; Psalms 29:8-9, its passing south into Arabia and producing its effects on inanimate nature and animals—and Psalms 29:10-11, the conclusion and application. 1, 2. These verses open the scene with a call upon celestial beings to praise and glorify Jehovah. O ye mighty—Hebrew, sons of God; angels and archangels. See Job chap. Psalms 38:7, and note on Psalms 89:6. Glory and strength—It was fit that beings in heaven should take the lead in praising Him who alone rideth upon the storm, and maketh the clouds his chariot. Psalms 18:13-15; Psalms 104:3. Beauty of holiness—The Septuagint reads “holy court,” (αυληαγια,) and is followed by the Vulgate, as if the splendour of the sanctuary or of the high priest’s vestments was referred to. But it had better be understood of moral beauty; that beauty or ornament which is “produced by or consists in holiness.”—Alexander. Comp. 1 Peter 3:3-5. It can hardly be taken here, as some do, for holy or ornamental vestments, such as the priests wore. See note on Psalms 96:9; Psalms 110:3 3. The voice of the Lord—This poetic name for thunder (Job 37:4; Job 40:9) has a sevenfold repetition, and is probably the type and basis of the apocalyptic “seven thunders,” (Revelation 10:3-4,) as the allegoric imagery of that book is almost wholly borrowed from the Old Testament. Upon the waters—Either the “great waters”—that is, the sea, as in third line of the verse—or dark water clouds, as Psalms 18:11. Thunder upon the ocean has a peculiarly deep and solemn sound, which is probably referred to here. 5. Breaketh the cedars of Lebanon—Thunderbolts riving great trees and tearing up the earth, particularly as seen in tropical climates, have been the terror of all ages. 6. Skip like a calf—A poetical hyperbole, as also “shaketh the wilderness” in Psalms 29:8, as if it had been an earthquake. The same occurs Psalms 68:8-9; Psalms 18:7. The impression on the nerves is transferred to reality.Lebanon and Sirion— “Sirion” is the old Sidonian name for Hermon. Deuteronomy 3:9. The storm originates in the north, in Lebanon and Hermon, and the psalmist traces its progress southward, as if it were its natural pathway, to Arabia. This theory of storms agrees with Proverbs 25:23, where, instead of “The north wind driveth away rain,” it should be translated, “The north wind bringeth forth rain,” in the sense of “giveth birth to rain.” See note on Psalms 133:3. Unicorn—The buffalo. See on Psalms 22:21 7. Divideth the flames of fire—A poetical description of forked lightning, as if it were cleaved or split. The word frequently means hewing and splitting, as Isaiah 10:15. The grammatical construction would make “the voice of the Lord” (thunder) the cause of cleaving or cutting out, the lightning; but the poet speaks phenomenally, as it appears. Elsewhere the thunder is put for the effect of lightning. Job 37:3-4. “With every thunder peal comes the terrible forked lightning, so striking in tropical and eastern lands. Its vivid, zig-zag, serpent-like flash, is given in a few words.”—Perowne. 8. Shaketh the wilderness of Kadesh—The describer has now followed the track of the storm from Lebanon in the north to Kadesh in Arabia in the south, about two hundred miles,—through the utmost extent of the Promised Land. This answers to the historic occasion we have assumed for the psalm, when a three years’ famine, as a judgment, had wasted the earth, and it is said: “After that God was entreated for the land.” 2 Samuel 21:14. 9. Hinds to calve—That is, prematurely. This effect of heavy thunder was well known. Pliny, (book viii, chap. 47,) affirms the same of sheep when alone from the flock, but being with the flock the evil was obviated. Discovereth the forests—To discover the forest is to uncover, to make it bare, to strip it of foliage. Devastation marks the storm track. In his temple doth every one speak of his glory—Literally, in his temple all of it speaks (is speaking) glory, namely, to God. The destructive force of the elements, no less than the fertilizing rain, glorifies God. 10, 11. The Lord sitteth upon the flood—The moral application of the psalm is given in these last two verses. In Psalms 29:10, the first corollary is given in the supremacy of God in nature, ruling and directing all its forces to wise and beneficent ends. The second is stated in Psalms 29:11, which brings out the special covenant relations of God to his people, to whom “he will give strength,” and the blessing of “peace,” of which this timely rain and terrible display of power are both the pledge and fulfilment. A Psalm and Song at the dedication of the house of David.This psalm is a thanksgiving on the recovery from some severe affliction which had threatened imminent death. That affliction was not the treachery of false friends, nor the conspiracy of enemies, nor war, but evidently a judgment of God. It is not necessary to suppose a personal sickness, though the writer’s life and kingdom were both imperilled. (See notes on Psalms 30:2-3; Psalms 30:6-7.) The moral cause of his affliction is hinted in Psalms 30:6. It seems, therefore, safer, following competent authority, to place this psalm at the date of 2 Samuel 24:18-25. The threshingfloor of Araunah—the site of the future temple of Solomon—called “the house of Jehovah” in 1 Chronicles 22:1, (see note on title,) was the summit surface of Mount Moriah.The divisions of the psalm are four: Psalms 30:1-5 contain praise for the author’s deliverance; Psalms 30:6-7, the moral cause and depth of his affliction; Psalms 30:7-10, his prayer; Psalms 30:11-12, the renewed acknowledgment of the answer of his prayer, with pledges of unceasing praise.TITLE: Psalm and song—Rather, A psalm; a song of the dedication of the house of David. Or, A psalm of David; a song of the dedication, etc., or a psalm-song of the dedication, etc. The difference between the two words is uncertain and practically unimportant. Mizmor (psalm) is a term applied only to sacred songs; while shir (song) is applied to both sacred and secular. Mizmor-shir, or psalm-song, occurs in titles of Psalms 67, 68, 87, 92. Shir mizmor, or song and psalm, occur in Psalms 48, 66, 83, 88, 108. Shir alone, Psalms 46; shir and mizmor, separated, Psalms 65, 75, 76. When in the construct state they should read psalm-song. Dedication of the house—This could not be the dedication of David’s palace, (2 Samuel 5:11-12,) for no such personal affliction as that complained of here immediately preceded that event, nor is the psalm adapted to such an occasion. See introductory note. “The dedication” was that of the threshingfloor of Araunah, or Ornan, on the summit of the rock Moriah, the site and foundation of the subsequent temple of Solomon. See 1 Chronicles 21:18-30, and 2 Samuel 24:18-25 1. Lifted me up—The word signifies to draw up, as water from a well, or a man out of a deep pit, and is used to denote any extrication from perilous conditions. See Psalms 30:3. My foes to rejoice over me—Great as David had become in war and in peace, he was never without deadly enemies who would have rejoiced at his downfall, and only waited opportunity to accomplish it. No innocence or prudence can protect a man in power and influence from envy, rivalry, and hatred, nor a godly man from persecution. 2. Thou hast healed me—The word for “healed” often means, figuratively, to restore to prosperity, whether of a nation, (Psalms 60:2; Isaiah 6:10;) or, morally, of individuals, (Jeremiah 3:22;) or, physically, of bad waters and malarious marshes, (2 Kings 2:22; Ezekiel 47:9; Ezekiel 47:11.) David had suffered as the head of the nation, as a king and father for his people, and had been reduced to great distress and perplexity, from which he was now “healed” or restored. 3. Brought up… from the grave… the pit—The sweeping pestilence had brought him and the nation to the grave’s mouth. See 2 Samuel 24:15-17 4. Ye saints—Ye pious ones, ye who worship God, and have obtained his grace. In Psalms 29:1, the psalmist calls upon the angelic host to give glory to God; here he calls upon the devout worshippers on earth to sing. Remembrance of his holiness—Rather, the memorial of his holiness; that is, the great recent deliverance which he has wrought. The memorials of God’s holiness are his great works of redemption and providence. See Exodus 3:15; Psalms 97:12 5. Night… morning—The original is very terse and beautiful. In the evening weeping shall lodge with us; in the morning rejoicing. So quickly does infinite Love hasten to our relief! “His anger endureth but a moment; in his favour is life.” 6. In my prosperity I said—Here is stated the moral cause of the personal and national affliction complained of in the psalm. From a comparison of 2 Samuel 24:1-3 with 1 Chronicles 21:1-3, it is evident that a spirit of pride, and perhaps of foreign military conquest, actuated David in taking a census of the people, and hence it was done through his generals with a detachment of soldiers, and not, as on other occasions, through the priests; certain it is, that it was highly displeasing to God, and even to Joab and the people, and punishable as being a revolt from the true spirit of the theocracy. David himself afterwards acknowledged he had “sinned greatly,” and “done very foolishly.” 7. By thy favour thou hast made, etc.—The judgment of God upon the nation, in sweeping away 70,000 people in two days and threatening the king’s life, taught him that his mountain or government—Calvin: “solid support”—that on which he firmly trusted—was made strong only by divine favour, not by the multitude of his hosts nor his great skill in war. Thus when we listen not to milder methods, God by judgments teaches us our entire dependence on himself. In this verse David “contrasts his former self-confidence, in which he thought himself to be immovable, with the Godward trust he has now gained in the school of affliction.”—Delitzsch. Troubled—In the greatest trepidation, terror, and perplexity, as the word denotes. So weak are kings without the favour of God. 8. I cried to thee—See his prayer, 1 Chronicles 21:17 9. What profit… in my blood—He now repeats (Psalms 30:8-10) the argument and urgency of his prayer while in affliction. “Blood” is to be taken in the sense of bloodshed, equal to violent death, as Genesis 37:26; Genesis 37:31, and elsewhere. What gain is there in my violent death, seeing that I confess and repent my wrong? To the pit—To the grave. Shall the dust praise thee— “Dust” is an intensive advance from “pit.” For the argument involved, see note on Psalms 6:5 11. Dancing—This is not to be taken literally. “Dancing, here, is poetical of joy, or shouts of joy—thanksgiving and songs.”—Hupfeld. See this usage in Jeremiah 31:4; Jeremiah 31:13; Lamentations 4:15. This sense is confirmed by the parallel word “gladness,” in next hemistich. The Hebrews, especially the women, sang responsively and danced upon great festive occasions, as in Exodus 15; Judges 5; 1 Samuel 18:6-7; 2 Samuel 6:14; 2 Samuel 6:16; but dancing was never permanently attached to their religious worship. See notes on Psalms 42:4; Psalms 149:3 12. My glory—Equal to my soul, as the most excellent part of man. See Genesis 49:6, and note on Psalms 16:9. The result of David’s prayer and of the divine dispensation to him is, that from his soul he may praise God, and “give thanks… for ever.” To the chief Musician, A Psalm of David.This psalm presents varied and quite opposite states of mind. It was written under a sense of great desertion, though recognising a marked and recent deliverance. The author is beset on every side with enemies who hunt him, like wily trappers, with every artifice of falsehood and deceit. He has no friend or refuge but God, to whom he speaks in the most delightful spirit of confidence and praise. The production obviously belongs to the period of the Sauline persecutions, and, from a comparison of Psa 31:21 with 1 Samuel 23:7, we may refer it to the occasion of his escape from Keilah. The occurrence of αδτζι, (behaphzee,) in my haste, Psalms 31:22, same as in 1 Samuel 23:26, would seem to identify it with his escape from Maon, but internal evidence would decide rather for Keilah. See the notes.The psalm falls into three principal divisions: Psalms 31:1-8, the prayer; Psalms 31:9-18, the complaint, with prayer against his enemies; Psalms 31:19-24, thanksgiving and praise, with recognition of his recent deliverance.TITLE: Chief Musician—See on title of Psalms 4. A Psalm of David—To which the Septuagint adds εκστασεως, concerning his terror, or, more probably, flight, as in Psalms 31:22, where the same word occurs, which see. 1. In thee, O Lord, do I put my trust—A favourite form, with David, of beginning his most earnest supplications or his most sorrowful complaints. Let me never be ashamed—Rather, Let me not be ashamed for ever. Matters had come to the last extremity with him. “He shows that he must either be immediately delivered or put to shame for ever.”—Venema. In thy righteousness—The appeal is not so much to the judicial justice of God as to his faithfulness in upholding both his laws and his gracious covenant of promise. See Psalms 143:1; 1 John 1:9 2. Bow down thine ear—Literally, Stretch forward thine ear, as if to obtain a more accurate hearing. The phrase is anthropomorphic for giving close attention. The anthropomorphisms of belief are idolatrous, forbidden, (Exodus 20:4;) but those of the feelings are a necessity arising from the poverty of language. Deliver me speedily—No time is to be lost. Delay is ruin. See on Psalms 31:1. My strong rock—An impregnable defence. A military term, same as “house of defence;” literally, house of fortresses. 1 Samuel 24:22 3. For thy name’s sake—See on Psalms 23:3 5. Into thine hand I commit my spirit—Both the Hebrew ψεη, (rooahh,) and the Septuagint πνευμα, (pneuma,) are the strongest words in either language for the intellective and immortal nature of man. The utterance has derived an awful sanctity from being repeated by Christ as his last words upon the cross. Luke 23:46. He uses verbatim the language of the Septuagint. It is no objection to its Messianic application that the clause stands alone. The whole psalm has a Christologic expression, and it is according to all analogy that a sudden foregleam of Christ’s sufferings should break upon the vision of the prophet with a distinctness not given to any other portion of the psalm. The committal itself is made with a conscious proximity to death, as the last words of a dying man. Compare Acts 7:59. John Huss, when going to the stake, often repeated, “Into thine hands I commend my spirit. Thou hast redeemed me, my Lord Jesus, God of truth.” Thou hast redeemed me—The preterite for the future, as the language of faith, calling things that are to be as though they were. 6. Lying vanities—Two words expressive of total emptiness and worthlessness, commonly applied to idols and the lying divinations of the heathen. Jonah 2:8; Jeremiah 2:5; Jeremiah 8:9 7. For thou hast considered my trouble—The psalmist comforts himself with the thought that God has thoroughly known both his affliction and deportment under trials, and, by implication, would do what was befitting the case. 8. And hast not—The fact that he was still going at large, and was not in the hands of his enemy, was proof that his cause was still hopeful and in the hands of God. Shut me up—Probably an allusion to the words of Saul, (1 Samuel 23:7,) where the same verb is used: “And Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars.” So, also, David inquires, (1 Samuel 23:11-12,) “Will the men of Keilah deliver me up?” (Hebrew, shut me up.) Thou hast set my feet in a large room—As opposed to the attempted confinement, by closing upon him the city gates. 9. I am in trouble—He had escaped, and his “feet” were “in a large room,” (Psalms 31:8,) but he was not out of danger or suffering. Eye… soul… belly—The “eye” as representing the head, the seat of the senses and of external perception; the “soul” (πτωׁ) as representing the seat of life; and the “belly” (αωׂ ?ο) as representing the innermost sensibilities, the seat of feeling and sympathy, cover the entire phenomenal being of man. Nothing is left but the ψεη, (πνευμα, spirit,) the immortal nature. All his being, so far as respected his power of manifestation of thought or feeling, was consumed with grief. It is difficult to convey the intensity of these expressions of the psalmist. See Psalms 31:10 10. Grief… sighing—See on Psalms 31:9. Because of mine iniquity—This last word should here take its radical sense of to bend, to writhe, as in pain, (òåä,) and be rendered trouble, calamity: “My strength has stumbled with my calamity.” See Isaiah 21:3 : “I was bowed down.” My bones are consumed—The “bones” are mentioned as the seat of strength, the foundation of the physical system. Psalms 38:3; Psalms 102:3 11. Among all mine enemies—Literally, Because of all my oppressors, I have been a reproach. Psalms 6:7. They had originated all his trouble and disgrace. Especially among my neighbours, and… acquaintance— These who dwelt nearest to the places where, from time to time, he resorted. From the example of Nob, (1 Samuel 22:6-19,) it was death to them to harbour David, or give comfort and aid to his cause, or even to fail to give information to Saul if they knew of him. Thus he was a terror to them. 12. Out of mind—Hebrew, Out of heart. Perished from the affections of the living. Compare, “No man cared for my soul,” (Psalms 142:4,) and the phrase, “out of the mouths,” (cease to be repeated,) Deuteronomy 31:21 13. For—He gives the reason of his sufferings, as in Psalms 31:11. Fear was on every side—The Hebrew is simply Magor-missabib, and the force of the description is given in Jeremiah 20:3 : “The Lord hath not called thy name Pashur, (that is, Prosperity round about,) but Magor missabib, (that is, Fear round about,) for I will make thee a terror to thyself and to all thy friends.” So, also, Jeremiah 20:10. They took counsel together— Compare Psalms 2:2; Matthew 27:1. To take away my life—The words have a Messianic application. John 11:47-53 14. This, and the four following verses, are a confession of trust. Without a plan for the future, or means to cope with his enemies, he is satisfied to say, Thou art my God. 15. My times are in thy hand—Not only the duration of my life, but my fortunes and vicissitudes, are at thy sovereign disposal. The doctrine of special providence, covering all the events of our individual lives, was deeply rooted in the Hebrew faith. See Daniel 5:23 16. Make thy face to shine—A part of the Levitical benediction.Numbers 6:25. See note on Psalms 4:7 17. Ashamed—This marks the different results of a wicked and a holy life. The verb, in either case, is simply declarative. Shame is often, as here, used to represent the punishment of the wicked, in the recoil of their evil designs upon themselves. Silent in the grave—Hebrew, silent to sheol. Either silent in sheol, or silent as sheol. On sheol, see notes on Psalms 6:5; Psalms 9:17; Psalms 16:10 18. Lying lips be put to silence— “Silence,” here, is a different word from that so rendered in Psalms 31:17, and means tongue-tied, dumb, bound. Proudly and contemptuously—Contemptuous of all restraint by the laws of God or man. 19. From a review of the corruptions of persecuting men the psalmist turns, in these verses, lovingly and confidingly, to a survey of the tender beneficence of God. Of its vastness he says, How great! Of its preciousness he declares, It is laid up for them that fear thee. Of its certainty he asserts, Thou hast wrought it. Of its manifestation he avows it to be before the sons of men. 20. From the pride of man—The substantive here rendered “pride” occurs nowhere else in the Old Testament. The verb means to bind, and hence the idea of a confederacy, which is the sense here, and refers us back to the “counsel” of Psalms 31:13. Pavilion—See on Psalms 27:5 21, 22. Strong city—Fenced city, namely, Keilah. See 1 Samuel 23:7. I said in my haste—Literally, in my flight. The word properly signifies this, though figuratively it means also trepidation, astonishment, fear, because in such cases the mind is suddenly removed from its normal or proper place. So the Septuagint εκστασει, where, also, the root idea is removal, turning from, and this, probably, suggested the Greek title. See note on title, also on Psalms 116:11, and compare 1 Samuel 23:13, and the use of the word 1 Samuel 23:26; also 2 Samuel 4:4; 2 Kings 7:15; Psalms 48:5. Nevertheless thou heardest, etc.—Though his sudden flight and trepidation had extorted the despairing lament, I am cut off from before thine eyes, yet he found God to be not the less a prayer answering God, which he here gratefully confesses. 23, 24. Love the Lord, all ye his saints— “After the psalmist had ended matters with God, he turns round to his brethren in the faith to set before them the lesson of the great drama which had been acted before his eyes.”—Hengstenberg. Be of good courage, and he shall strengthen your heart—Literally, Be strong, and he shall strengthen, etc. Two kinds of strength are noted: first, the strength of firmness, resolution, which we must exercise; secondly, the strength of grace, which is the direct gift of God. The text is parallel to Psalms 27:14. A Psalm of David, Maschil.This psalm is the second of the seven Penitential Psalms, (see introduction to Psalms 6,) and is, in some sense, the companion of Psalms 51, belonging to the same occasion, with this marked difference—the latter was composed in the depths of remorseful agony before pardon; this, after the full consciousness of forgiveness had returned, and peace was again enthroned. Like Psalms 51, it is thoroughly evangelical, making no mention of ceremonial forms, (see Psalms 51:16,) but casting the soul directly upon the mercy of God, yet not without the idea and felt need of expiation. It is thus a model for penitents in all ages.The divisions may be given thus: Psalms 32:1-2, the blessedness of being forgiven. This is grounded in the psalmist’s twofold experience, first, negatively, (Psalms 32:3-4,) while he repressed confession; secondly, positively, (Psalms 32:5-7,) in the personal answer of his prayer when he had fully confessed to God, (Psalms 32:5,) in the encouraging effect it would have on the righteous, (Psalms 32:6,) and in the assurance of hope to himself of future covenant grace, (Psalms 32:7.) Psalms 32:8-9 are an instruction and caution to the wayward, as Psalms 32:10-11 are of encouragement and triumph to the righteous.TITLE: Maschil—The usage of the verb requires the sense of wisdom, understanding; and the Hiphil participle as here, the sense of causing to understand. It occurs in the titles of thirteen psalms, namely: 32, 42, 44, 45, 52, 53, 54, 55, 74, 78, 88, 89, 142 1. Covered—This is the literal signification of the Hebrew word, and is here used synonymously with forgiven, as if, when sin is pardoned, it is hidden, put out of sight; that is, it was without further judicial recognition. In this sense it is equal to ëôø, (kaphar,) to cover, which is the standing word for to atone, to expiate, as Nehemiah 4:5; (compare Hebrews 3:37;) Psalms 85:2. The Hebrews knew of no pardon without atonement. Expiation annihilated guilt, and was the basis of all communion with God. In this case, as David offered no animal sacrifice of expiation, a higher and more prototypical view of the subject must have sustained his faith. See on Psalms 51:16 2. Imputeth not iniquity—Quoted by Paul as identical with “imputeth righteousness.” Romans 4:6; Romans 4:8. Guile—Deceit, falsehood. “Iniquity,” in previous line, is used in the sense of guiltiness, liability to punishment. Thus, the spirit—the seat of all moral good or evil—is expiated of guilt and purged from all deceit. No more evangelical view of atonement, pardon and regeneration are found in Holy Scripture. 3. When I kept silence—When I repressed confession of my sin. This David had done for about one whole year, while his grievous backsliding was hid from all but God, the partner of his guilt, and his own soul. Psalms 32:3-4 describe David’s mental sufferings during all this time, while both the guilt and guile just mentioned held their dark dominion. See Proverbs 28:13. The particle “when” might be rendered because—Because “I kept silence,” etc., as in Psalms 32:4, “For, because, day and night,” etc.; but the common version is preferable. Roaring—The word is used for the roaring of lions, or any loud thundering or threatening sound; but here, as in Job 3:24; Psalms 22:1; Psalms 38:8, it means loud moaning, or groaning. 4. For day and night—Here is the reason of what is stated in Psalms 32:3. “Day and night” indicates a long continuance of these sufferings, as also that they were unintermitted. Drought of summer—In summer the grass upon the hills and fields of Palestine, except in well watered places, becomes sear and dry by the heat, giving an aspect of barrenness, wholly different from the freshness and verdure of March and April. 5. I acknowledged my sin—This evidently dates from the faithful reproof of the prophet Nathan. 2 Samuel 12:13. As the first verb of the verse is in the Hebrew future, (I will acknowledge, etc.,) and all the others in the past tense, some suppose it to be expressive of a promise made in the past which he now fulfils; and this accords with the second part of the verse, I said, I will confess. But no intimation is elsewhere given of such a promise, and the text indicates that the resolve to “confess” was immediately followed by the confession, and this soon after, and in regular sequence, by pardon. It is better, therefore, to follow the common version, and most interpreters, and explain the verb in the past tense. Iniquity of my sin—Sin has a perverse and polluting effect upon the soul, as well as a penal relation to God’s law. To forgive the “iniquity of sin” is not only to remit its penalty, but to obliterate from mind and character its existence and evil effect. 6. For this—Because of this signal answer to prayer, shall every one that is godly be encouraged to pray. In a time when thou mayest be found— Literally, During a time of finding; that is, as long as the time of grace lasts. See Psalms 69:13; Isaiah 49:8; Isaiah 55:6; 2 Corinthians 6:2 7. My hiding place—My place of safety. In the previous verse the psalmist mentions the general effect of his great restoration; here he speaks of the enlargement of his personal faith and joy. 8. I will instruct thee—The current of modern criticism supposes David to be here speaking. The psalm is a “maschil,” (see on title.) He rebukes those of “no understanding,” (Psalms 32:9,) and this instructive discourse is what he promised after restoration. Psalms 51:13. It is the dictate as well as duty of a renewed heart to teach others the way. See Psalms 34:11; Luke 22:32. Guide thee with mine eye—The marginal reading is better: “I will counsel thee, mine eye shall be upon thee,” meaning, while I undertake the office of tutor and guide, I will exercise toward you the most watchful, accurate, and personal care. But it is often understood of God as speaking, and certainly this gives a very comforting sense. 9. Bit and bridle—That is, by harsh and forcible means. A different class is here addressed, and the language and figures are correspondent. They cannot be trusted upon the ground of reasonableness or moral obligation, but must be governed by force or powerful constraints. Proverbs 26:3. Mouth—The Hebrew word almost always means ornament, but it is absurd to force this sense upon it here, as some do. In Psalms 103:5 it means “mouth,” and the whole connexion and imagery of the present text require the same signification here. Lest they come near unto thee— “[Otherwise] they come not near to thee.” The coming “near” is not to be understood as for injury, but for submission and service. “Irrational and obstinate animals do not approach men unless tamed by compulsory means.”—Moll. The point of the exhortation is, that we should submit to God, and obey freely from rational conviction, not requiring, as in the case of brute animals, that compulsory force or physical chastisements should be applied. James 3:3 10, 11. These verses are a summing up of the whole in the contrast of the conditions and treatment of the righteous and the wicked, and an exhortation to joy and praise by all the upright. This psalm, though anonymous, undoubtedly belongs to David, and is the fresh effusion of joy and praise for some recent display of divine power and mercy in saving Israel. Evidently the nation had been imperilled by the heathen nations, (Psalms 33:10,) who had been overthrown by superhuman power, (Psalms 33:16-17,) as a token of distinguishing grace to God’s peculiar people, (Psalms 33:18.) It suits well the condition of things at the close of the Syrian and Ammonitish wars, (2 Samuel 12:26-31,) and is considered by some (and in ten manuscripts) as part of Psalms 32. The divisions of the psalm may be given as follows: Psalms 33:1-3, a call upon the covenant people to praise God with song and instruments. The reasons for this loud praise are, for his universal righteousness and mercy, (Psalms 33:4-5;) as creator of heaven and earth, (Psalms 33:6-9;) for his government over the nations, frustrating the counsels of the heathen, and establishing his own covenant people, (Psalms 33:10-12;) for his infinite knowledge and cognizance of all human affairs, (Psalms 33:13-15.) A corollary of these reflections is the vanity of all trust in human strength or device, God only being the true deliverer. (Psalms 33:16-19.) The psalmist closes with a profession of Israel’s hope in God, (Psalms 33:20-21,) and a prayer for his continued mercy. Psalms 33:22 1. Praise is comely—It is suitable, fit, pleasant. A call upon the righteous for loud rejoicing. 2. Harp—The kinnor was an instrument ordinarily of ten strings, sometimes more, (see note on Psalms 81:2,) shaped, probably, like a modern harp, or, as some suppose, like the letter delta (Ä) of the Greek alphabet. It was an Asiatic instrument of the earliest invention, (Genesis 4:21,) used by the Hebrews on all occasions, either of joy or sorrow. See on Psalms 92:3. But, though once so universally popular, it has now “disappeared from the entire East.”—Van Lennep. Psaltery—Hebrew, nebel, another stringed instrument resembling the harp, probably a kind of guitar having six strings; Josephus says twelve, but Chappell says some were doubled, making virtually but six. In what respects it differed from the harp is not known. It was of Phoenician origin, much used by the Hebrews in worship. It is translated “viol,” Isaiah 5:12; Isaiah 44:11; Amos 5:23; Amos 6:5; and “lute” in the Prayer Book. Instrument of ten strings—Hebrew, ‘asor. Whether this is a different instrument from the “psaltery” is doubtful. The full designation of “psaltery” is nebel ‘asor, the psaltery of ten strings, and here, and in Psalms 92:4, it might be translated, “upon the psaltery of ten strings,” and, in Psalms 92:3, “upon the ten stringed instrument, even the psaltery.” The word always occurs in connexion with psaltery. New song—New displays of divine faithfulness call for a new song of praise. 4. Right—The principle of eternal moral fitness, of which there is no measurement but by the attributes of God, and the relations of things which he has established. God’s word is the exponent and outbeaming of his own nature, and supplies the only perfect rule of moral order and harmony in all his works. Truth—The word should here be taken in the sense of faithfulness, as in Psalms 98:3; Psalms 100:5 5. Righteousness and judgment—The principle and the administration of justice. The Septuagint, followed by the Vulgate, renders tsedakkah (righteousness,) by ελεημοσυνη, (mercy,) whence comes our word eleemosynory: “He loves mercy and judgment.” So, also, in Psalms 24:5; Deuteronomy 6:25; Deuteronomy 24:13; which shows that the Hebrew word allowed this meaning, and that “judgment,” which is the execution of justice, and mercy, which remits the penalty, are alike dear to God. To the wicked his righteousness is manifested in judgment; to the righteous it presents the aspect of mercy—like the cloud of Jehovah at the Red Sea.Exodus 14:19-20. The earth is full of the goodness of the Lord— Full of the tokens of his good will, especially to man. This doctrine is one of pure revelation. Science, in its broadest views, corroborates it, but no human philosophy ever reached it, as is shown in the polytheistic and dualistic theories of the origin of evil. 6. Word of the Lord— “Word” is often a generic term for the total revelation of God, but here for the creative fiat. Genesis 1. God’s word is the representative of himself, the expression of his will. “The Scriptures distinguish between the will and the word of God. He was not content with willing, but he said, ‘Let there be light.’ Thus without the Word was not any thing made that was made,” (John 1:3.)—Girdlestone. Host—The word signifies, multitude, army, the stars, (Isaiah 34:4,) angels, (Psalms 103:21,) but here it means celestial bodies. Breath of his mouth—Same as energy of his word. “Breath,” here, is the same word as spirit, “the spirit of God,” (Genesis 1:2,) where it means, probably, some symbol of God, as the shekinah, the sign of his immediate presence. 7. Gathereth the waters—This verse is a rehearsal of Gen 1:9. Heap—The allusion is to Exodus 15:8. It is still a wonder that the ocean is confined to its bed. 9. Nothing can exceed the sublimity of this description, which literally reads, “He spoke and it existed, he commanded and it stood.” See Psalms 33:6. Compare the history in Genesis 1 10. Counsel of the heathen—From God’s dominion over all worlds, the author descends to his government of nations. His power in nature is pledged to the defence of his people and the punishment of wicked nations. Here is the ground of true faith. The counsel and devices of the heathen are antecedent to all active hostility, and hence primarily dreaded. To naught—Maketh void, defeateth. 11. Counsel of the Lord—This stands opposed to the “counsel of the heathen,” and his thoughts to their “devices.” Psalms 33:10. For ever— Hebrew, to eternity. The word here applies to God’s “thoughts,” that is, his plans, purposes; in Psalms 40:11, to his mercy and truth; in Psalms 85:5, to his wrath; in Psalms 102:24, to his existence; in Psalms 145:13, to his dominion. In all such cases the subject determines the sense of unlimited duration. In the Hebrew it reads “to generation and generation,” a periphrasis for unlimited time. 12. Blessed is the nation—It is happy and safe surrounded by such power for defence, and wisdom to defeat the cunning of crafty men. 13-15. The psalmist reiterates the personal and minute inspection of the hearts of all men, to show that this knowledge will make a sure pathway for infinite power to execute eternal justice. He fashioneth their hearts alike—The Hebrew yahhad, translated “alike,” and usually translated together, here means, wholly, altogether. The idea is, that the creation and endowment of man’s heart—his intellective, moral, and psychical being—is wholly, or altogether, God’s work. The Septuagint renders it ìïíáò, alone, and the Vulgate, sigillatim, individually, every one of them. The argument requires this sense. God alone made the heart, and he alone perfectly understands all its workings. The passage is parallel to Psalms 94:9-10 16, 17. Are a corollary of the foregoing. The allusion to kings, great armies, mighty men, and the horse, which in those times was not used by the Hebrews, and generally not by the other nations except for war purposes. indicate that the occasion of the psalm was one of great deliverance from foreign war. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 17. A horse—The most formidable and fleet of all war animals west of the Indus. 18, 19. If no enlargement or concentration of human forces can be trusted for victory and safety, yet there is one resource unfailing—the God of hosts, the God of battles, Jehovah, the covenant God. The eye of the Lord—Denoting his perfect knowledge and personal care of those who trust him. Death… famine—The connexion would suggest “death,” here, as the effect of war, and this, with “famine,” have been the dreaded scourges of the nations in all ages. 20-22. From the retrospections already given the psalmist renews the national profession of trust in Jehovah as their only protector, and of joyful fealty to his holy name. The last verse may be taken either as a petition, or a declaration that mercy shall abide upon Israel because of their trust in God. A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed.Another alphabetical psalm, (see introduction to Psalms 25,) whose twenty-two verses answer to the number of letters in the Hebrew alphabet, each verse beginning with a letter of that alphabet in serial order, except the omission of vauv, (å) for which a repetition of pe (ô) is added in the last verse. The didactic strain prevails, after the opening, so that it is rather a poem than a lyric. The theme is the special providence of God over his children, which is always accompanied with the certainty of punishment to the wicked. The psalm is ascribed to David, and, though some have doubted the historic accuracy of the title, there is no evidence against its correctness. But it is clear that whatever may have been the specific occasion, it belongs to the period of the Sauline persecutions, to which eight psalms in all are assigned by their titles. The present is a companion piece to Psalm lvi, the latter being written during David’s detention in Gath, this after his escape. 1 Samuel 21:10-15.TITLE: Abimelech—As the king of Gath in the time of David is called Achish, (1 Samuel 21:10,) and the name or title Abimelech (father king) belongs to the Philistine kings in the patriarchal age, (Genesis 21, , 26,) it is thought by some that the discrepancy invalidates the historical worth of the title; but if Abimelech is accepted as a title assumed in common by their kings, as Pharaoh by the Egyptians or Caesar among the Romans, the difficulty vanishes. Changed his behaviour—Literally, changed his reason, or discernment; feigned himself idiotic, or in a state of mental aberration. Drove him away—Expelled him by authority, without the formality due to his rank as son-in-law to Saul. 1. Times—The word comprehends the idea of seasons, occasions, as well as continued duration. Continually—The spirit of praise (as of prayer, Ephesians 6:18) should be unintermitted, and the act habitual and regular. 2. Boast in the Lord—The word rendered “boast,” means to shine, to make clear, and also to exclaim aloud. It is commonly the word for praise.To “boast in the Lord,” is to proclaim aloud his acts towards us, giving him the honour of our deliverances. 3. Magnify… exalt his name—Not absolutely, but relatively in the eyes of men, by showing forth his wonderful mercies. We magnify God by ascribing greatness to him. Deuteronomy 32:3. Psalms 34:1-2, are a declaration of what the psalmist will do; Psalms 34:3, a call upon all to join him. 4. I sought… he heard… and delivered me—Here is a brief analysis of the psalmist’s theme of praise, or boasting, and the reasons for his earnestness as well. Identified by the courtiers of Achish, charged of being the most powerful enemy of the Philistines, and being now in their hands, he had no resort but prayer, no help but in God; and He heard him and brought him forth in safety. 5. They looked— “Looked,” here, imports intense longing, as Numbers 21:9. But who “looked?” The subject of the verb is not apparent, the humble, (Psalms 34:2,) being too far removed. It is better taken as a universal truth, as if David had suddenly generalized his local experience. “They looked,”—equal to, whosoever looketh, etc. Were lightened— Brightened up. The shining of God’s face radiated theirs. Exodus 34:29-35. The word nahar commonly means to flow, (the noun is the ordinary word for river,) and might here be rendered flowed together; but as it stands contrasted with ashamed, in the next line, it is better to take the more radical sense, as in Isaiah 60:5, where instead of “flow together,” as in the English Bible, read “shalt shine.” 6. This poor man—That is, David, now standing forth unconsciously as the representative of the humble, or “poor in spirit.” 7. Angel of the Lord—If this, as many suppose, is the “Angel of his presence,” (Isaiah 63:9,) the leader of Israel, called the “Captain of the Lord’s host,” (Joshua 5:14,) “Angel of the covenant,” (Malachi 3:1,) and technically understood as the Christ of the Old Testament, it makes a good sense; if otherwise, it must be taken collectively, as comprehending the host of subordinate angels, and encampeth, supposes plurality. See Psalms 91:11 8. Taste and see— “Tasting stands before seeing; for spiritual experience leads to spiritual knowledge, and not conversely.”—Delitzsch. Man—The word here is not the generic term for the human race, but specially denotes a mighty man, a man of strength and renown, as 1 Chronicles 9:13; 1 Chronicles 12:18; et al., such as were wont to trust in themselves. Trusteth— Literally, takes refuge, as in Isaiah 14:32. The word is almost entirely used religiously for trust in God. See on Psalms 2:12 10. Young lions—The lion is referred to as being the strongest beast of the forest known to Palestine, and hence able to secure his food; and the young lion is one in full strength and agility, distinguished from the whelp and the old lion. These may lack and suffer hunger, but not they who seek the Lord. 11. Come, ye children—Those who are such in spirit, but not in understanding. Thus John, in his epistles, terms such as he would teach, because they are teachable. Deeply experienced in the things of God, he seeks to communicate the same to others. 12-14. Contain instructions for useful and happy living: first in the government of the tongue, and an honest and sincere habit of speech; secondly in the avoidance of evil, and the diligent pursuit of peace. 15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalms 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalms 76:9;) the “humble,” (Psalms 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalms 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24-25; Rth 2:20; Rth 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in Psalms 34:21. They shall not be classed with, and hence not treated as, the guilty. See on Psalms 26:9. A Psalm of David.This psalm belongs to David’s earlier life, and suits his condition when Saul had put the priests to death and massacred the inhabitants of Nob, at the instigation of Doeg. The act had cast a gloomy horror over the nation, and had plunged David into the darkness of despair as to any reconciliation with Saul. 1 Samuel 2. In many respects this psalm resembles Psalms 34, with this difference—that confines itself to the subjective sufferings of the author, and breaks forth into seemingly harsh imprecation. In Psalms 35:19 we find a prophetic allusion to Christ. Compare John 15:25. Indeed the whole psalm has a Messianic bearing. On the imprecatory part it must be considered that David speaks and acts from the consciousness of being the anointed king of Israel, and actions are viewed from the standpoint of public law and justice. He is not a simple martyr, where the issue is on doctrine and religious faith, nor is his relation to his enemies that of a private individual. His cause is the cause of the nation and of God, and his pleadings against his enemies do not exceed the justice of human courts, nor the just measure of individual retribution. He commits his cause entirely to God, refraining from all steps toward private revenge. His acts, first and last, towards his enemies are faultless. See on Psalms 109.The psalm falls into three strophes, Psalms 35:1-28, each closing with an expression of hope and confidence. The first is an earnest plea for judgment against his enemies; the second, a statement of his own friendly behaviour towards them, which contrasts with the blackness of their ingratitude; the last is a solemn, chastened, and affecting appeal for the interference of divine justice. 1. Plead my cause—Hebrew, simply plead. The term is properly forensic, as Job 13:6, but here it means forcible coercion. It variously denotes strife or striving of any kind, but the imagery of Psa 35:1-3 is wholly martial, showing that things had passed beyond the limits of argument and reason, and nothing would avail but power in the line of judgment. This the psalmist cannot undertake, and appeals the matter directly to God. Fight— A stronger and more specific word than “plead.” 2. Take hold of shield and buckler— “Shield” and “buckler” are not synonymous terms. The former was smaller, used mainly for the defence of the head, the latter covered the whole body. To “take hold,” or take strong hold, of these, indicates strength and resolution for the defence. 3. Draw out also the spear—To draw out the sword, or the spear, was the immediate signal of battle, as Exodus 15:9, et al. Stop the way— To shut the way, or intercept the enemy, was a military feat. Them that persecute me—Rather, my pursuers. The strong anthropomorphisms of this most graphic passage bring out the earnest soul of David, yet his language is scarcely stronger than that of Luther in the greater of his trials. 4. Hitherto David’s call has been for divine interference, now he prays directly against his enemies. Confounded… put to shame—Two words nearly synonymous, though the latter is more intensive. They denote the utter perplexity and reproach which should follow the defeat of their plans. Turned back and brought to confusion—They shall suddenly retreat in dismay when they see God has arisen in defence of his servant. 5, 6. Chaff—Emblem of worthlessness. See on Psalms 83:13. Angel of the Lord—The title occurs twice in this verse, and nowhere else in the psalms except Psalms 34:7, where see note. Here it seems to mean any angel specially sent by Jehovah to execute the judgment; or, if Messiah is meant, he, too, executeth judgment. Psalms 2:9-12; John 5:22-27. Let their way be dark and slippery—Literally, darkness and slipperinesses, the abstract for the concrete, and the plural of the last word for intensity. Persecute—Here, as in Psalms 35:3, this word should be translated pursue. The figure is that of pursuing a retreating army in order to make victory complete, and answers to “chase”—drive forward—in Psalms 35:5. A retreating army, covered with shame, confusion, and disappointment, pursued by the angel of Jehovah through dark and slippery passages, is an object too terrible for calm contemplation. Still it is only what they had meted out to David, and is according to the oldest laws of justice. 7. Without cause—Hence the magnitude of their crime. Net in a pit— The figure changes from warlike description to the well known method of catching lions. 8. Destruction… at unawares—As to a lion caught in a “net” or “pit.” Quite a family of Hebrew words describe the General idea of defeat, overthrow, or destruction. The temporal sense must be adhered to in this place. David follows the policy of his enemies, and only prays that their evil devices may turn back upon them to their own defeat. The lex talionis—the principle of all retributive justice—is simply followed out. See Psalms 35:17, and Psalms 63:9 9, 10. These verses close the first strophe with promise of joy and praise at the deliverance asked and expected. All my bones—The solid framework of my body shall, with my soul, show forth thy praise. 11. The second division of the psalm opens with unalleviated complaint, in a comparison of his own conduct with that of his enemies. False witnesses—Violent witnesses. They vehemently accuse him. The scene is changed from a battle to a court. Laid to my charge, etc.—They made legal inquiry of things of which he was ignorant. Though the tenses are future, the present and the past are evidently intended, and it would seem as a reminiscence of experience while in the court of Saul. Compare with this the trial of Jesus. Such must ever be the method of procedure where the court and the witnesses are pre-determined to reward evil for good, and condemn the accused. 12. Spoiling of my soul—Bereaving “my soul.” The word is used only of the bereavement of a mother of her children, or a wild beast of her young. 13. When they were sick—It is plain David refers to an actual experience. He had put on sackcloth, fasted and prayed, when those had been “sick” who now rejoiced at his fall. My prayer returned into mine own bosom—As my enemies were not in a moral state to be benefitted by my prayers, the blessings I had invoked upon them returned to me. Compare Matthew 10:13; Luke 10:6 14. Friend… brother… mother—The gradations and climax are complete. I bowed down—The natural bodily expression of real sorrow. See Proverbs 12:25. 15. But in mine adversity—In my halting, or fall. It is evident that the courtiers of Saul had all along taken part with the king against David, though their conduct to him was not openly rude or hostile until his fall, or the time he was forced to flee from Saul for his life. They rejoiced, and gathered… together—Now their true character appears. They assemble for gratulations and joy. David’s popularity with the people had been an impediment to the ambition of these men; now it seems removed. Abjects—The dregs of the populace, who are always ready to please the party in power. The radical sense of the term nekeem (abjects) is “smitten-men, men who are brought low or reduced,” (Hengstenberg, Delitzsch,) which suggests the idea of disappointed office-seekers. And I knew it not—Literally, And I knew not. These who now assemble to rejoice at my calamity “I knew not,” being men with whom, on account of their low condition, I could have no intercourse. Compare Job 30:1 16. Hypocritical mockers in feasts—Impious table jesters: men whose occupation was to make merriment at feasts—buffoons. They gnashed upon me—This was the fittest expression of their empty rage, to which they had been excited by the derision of these jesters. 17. How long wilt thou look on—God seemed to “look on” as an indifferent spectator, and the “how long” is the wail of despair, and yet of hope in despair. My darling from the lions—See on Psalms 22:20 18. I will give… thanks—This promise of thanksgiving closes the second strophe. Congregation—Septuagint, εκκλησια, the word everywhere translated Church in New Testament. David would honour God before all the devout people. Much people—Before a mighty nation. The nation or people of Israel. 19. Hate me without a cause—Quoted by Christ and applied to himself, John 15:25. The closing strophe is more chastened and calm, yet prayer against his enemies prevails. For wink with the eye, as a silent token of agreement, see Proverbs 6:13; Proverbs 10:10 20. Quiet in the land—The peaceable, inoffensive ones—the pious. 21. Aha, aha—An expression of joyful surprise. Our eye hath seen it— “What we could not have believed on the testimony of another our eyes now see.”—Alexander. Compare this with the trial of our Lord, and Psalms 22:7; Matthew 27:39 22. This thou hast seen—Antithetic to “our eye hath seen it,” just mentioned, and referring to Psalms 35:17 24. According to thy righteousness—An appeal to God’s knowledge of the right as to the points at issue with his enemies. Justice, not private victory, is his plea with God. 26. Let them be ashamed—In this and the connecting verses of the strophe is given the moral sense of all the imprecations in Psalms 35:4-8 27. That favour—Take pleasure in, delight in, not by favouritism, but for righteousness. My righteous cause—Hebrew, my righteousness. Prosperity of his servant—Righteousness could not be otherwise than by defending and delivering the righteous, and this always implies the defeat and punishment of the wicked. The prosperity of David was the essential condition of just administration in the case. If justice is not always promptly executed for the righteous, it has the pledge of eternal Truth that it shall be in the final result, and hence the doctrine which faith accepts, of a future judgment.The closing verse is an expression of faith in the final result, which should be the theme of continued praise. To the chief Musician, A Psalm of David the servant of the LORD.There are no positive indications by which to fix the date or occasion of this psalm. It has a noticeable resemblance to Psalms 12, 13, 37, and fits the condition of society in the period of the exile. If David wrote it, it was probably during his later life, as a meditation upon the sad moral declension of the times, and the long-suffering and faithfulness of God. But the last three verses seem to be historic, (see notes,) and the degeneracy complained of, with the clinging of faith to the mercy and national faithfulness of God, (vers. 5-9,) sound more like voices from the captivity than from any period of the age of David. The psalm contains three strophes of nine, thirteen, and six lines. Psalms 36:1-4, a description of the heart and conduct of the unchecked transgressor; Psalms 36:5-9, the contrasted righteousness and loving kindness of God; Psalms 36:10-12, a prayer for the special protection of the righteous, with a confident foresight of the certain downfall of the wicked.TITLE: David the servant of the Lord—Only here and in Psalms 18, title, (which see,) does this form occur. Compare 2 Samuel 23:1. It seems designed to bespeak special attention to his words by claiming a divine authority for the speaking, like the formula, “Paul, an apostle of Jesus Christ.” 2 Corinthians 1:1 1. Saith within my heart—Instead of the Hebrew suffix “my,” the Septuagint, Vulgate, Jerome, Syriac, and many other authorities, ancient and modern, have his, which, taking “saith,” ðàí, (neum,) in the sense of revelation, oracle, would give, “The wicked hath an oracle of transgression in his heart;” that is, his evil disposition, which he consults rather than the word of God, counsels him wickedly. Others, retaining the present Hebrew form, suppose the theme of the psalm to be here announced, and read, “An oracle concerning the transgression of the wicked is within my heart.” But usage is against this, and the former is preferable. The words “within his heart” are very emphatic, denoting with certainty both the original seat and the force of corruption. Matthew 15:18-19. No fear of God—Contrast with Psalms 16:8. See, also, Romans 3:8 2. He flattereth himself—He has made it smooth to himself; that is, his false and hypocritical reasonings have made the way of transgression smooth by making sin a trifle. The character here portrayed is not only that of a bold, but crafty, offender. In his own eyes—He treats sin as it appears to “his own eyes,” through his deceitful lusts, not as it appears in the eyes of God and his law. Until his iniquity be found to be hateful—Literally, To discover his sin to hate it. There is nothing improper or unusual in this sense. God often suffers the plans of wicked men to succeed until their consequences develop their real badness, and they become hateful and horrible to themselves. This, if it do not lead to repentance, will become their punishment. We have given what we deem the meaning of these obscure verses. 3, 4. The words of his mouth—From the silent oracle of sin in the midst of his heart, (Psalms 36:1,) and the self-flattery of Psa 36:2, the growth of sin has now put on the form of words, which, like his thoughts, are iniquity and deceit. His conversation and his objective rule of life conform to his evil heart. He deviseth mischief upon his bed—His retired and nightly hours are given to the concoction of schemes of wickedness. See Proverbs 4:16, and contrast Psalms 63:6. He hath left off… to do good—His sin at first manifests itself negatively. As his ultimate object of living is sinful, he has “left off” duty and the practice of virtue as not subservient to his plans. He setteth himself in a way… not good—He takes a firm stand in his evil course of life. The description is climactic, rising from listening to corrupt inclinations, to self-flattery, words, evil devisings, neglect of all virtuous life, confirmed habits of evil. Comp. Psalms 1:1 5. From the revolting picture of depravity thus given, the psalmist turns, in this second strophe, (Psalms 36:5-9,) to elevating and comforting thoughts of God. Thy mercy… in the heavens… faithfulness… unto the clouds— “In” and “unto” are parallel here, so also “heavens” and “clouds.” The comparison is to that which, in our eyes, seems most lofty and honourable, contrasting with the low devices of wicked men. 6. Righteousness— “Righteousness” allies with the holiness of God, and is manifested as well in punishing sin as in upholding the just. It is the guard of law. Great mountains—Hebrew, mountains of God, a Hebraism for greatness, strength, firmness. Judgments—Administrations, God’s pronounced sentences of justice and right. Deep—Same word as in Genesis 1:2. The abyss of the ocean: here meaning depths of wisdom and mystery. Preservest man and beast—God’s protective care, in connexion with his righteousness and judgments, is exhibited in his government over rational and irrational beings. There would thus seem to be an impressive moral in his treatment of the inferior orders. Cruelty to animals is a sin against God. 7. Shadow of thy wings—A strong anthropomorphism, indicating the protection of love and tenderness. Psalms 63:7; Matthew 23:37 8. Fatness of thy house—The Church, with her doctrines, ordinances, spiritual communions, is here compared to a house furnished with every luxury for the household. The word satisfied means to satiate the thirst, as being the strongest appetite of the body. River of thy pleasures— Denoting abundance and liberality. “The outward rites are here treated according to their spiritual significance, receiving the depth of meaning which radically belongs to them.”—Delitzsch. 9. With thee is the fountain of life—Here is the fundamental truth of all divine revelation. See Jeremiah 2:13; John 17:13. From this “fountain” flow all streams of the water “of life” to irrigate and beautify the Eden of God. Revelation 22:1; compare Genesis 2:10-14. In thy light shall we see light—The figure changes. As there is no water of life but that which proceeds from God the eternal “Fountain,” so there is no “light” of life but God’s revealed truth. John 1:4; John 1:9; Revelation 22:5. Such language, in the Old Testament or the New, is susceptible only of the highest spiritual application, as an earnest of the life eternal with God.As a concluding prayer, David recognises, in Psalms 36:10-12, the Church as in great affliction from the doings of wicked, unprincipled oppressors. Psalms 36:10 is a prayer for the Church; Psalms 36:11, for the poet himself, herein personifying the Church. See the introductory note. 12. There are the workers of iniquity fallen—The adverb is emphatic. “There,” where they had laid all their plans and rested their hopes of success, even “there” have they fallen. The place and moment which they had fixed upon for the triumph of their evil purposes God has chosen as the fittest for their overthrow. See note on Psalms 2:5. A Psalm of David.We have here another in the series of Acrostic Psalms, (see on Psalms 25,) more perfect in its structure, having twenty-two alphabetical divisions, if we begin the ayin division, (after Dr. Kennicott,) with the third line of Psa 37:28, “Forever are they preserved,” (omitting lamed, μ, in the word μςεμν, for ever,) and take ayin (ς) as the initial letter. The divisions would then consist of four lines each, except daleth, (γ,) Psalms 37:7, kaph, (λ,) Psalms 37:20, and koph, (χ,) Psalms 37:34, which would have three lines each, and tauv, (ϊ,) Psalms 37:39, five lines. The movement is regular and animated, though serious, the style proverbial, and the doctrines fundamental to the moral government. The theme is that of a divine, rewarding Providence, which in the final result will be sure to punish sin, protect and reward the righteous, and vindicate the holiness and justice of God. The design of the author is to check and reprove the impatience of complaint at the prosperity of the wicked, and incite to a patient waiting for the time of just retribution which God, in his order, will surely bring in. The didactic and proverbial form is less the style of David than of Asaph, or the sons of Korah in later times, and the complaint of the prevalence of evil doers, and of the sufferings and temptations of the Church from their rule, so similar to Psalms 36, sounds more like the times of the captivity, and could not apply to the age of David. The whole drift of the psalm bears strongly on the doctrines of a future state and a future judgment, and various particular passages directly assume them. The didactic form of the psalm admits only a trace of logical order. Psalms 37:1-8 are an exhortation to the righteous to patient trust in God and a right disposition towards the “evil doers.” Psalms 37:9-22 portray the brief triumph and certain overthrow of the wicked. Psalms 37:23-40 set forth the present and eternal reward of the righteous under the just administration of the divine government. 1. Fret not—The verb literally denotes to excite one’s self to displeasure through envy, jealousy, or zeal, but generally through anger. So Psalms 37:7-8. See Proverbs 24:19; and compare Psalms 73:3; Proverbs 23:17. Such a state of mind is equally opposed to benevolence toward man and submission to God. Envious—A different word from “fret” or “anger,” just noticed, but of parallel signification. 2. They shall soon be cut down—A reason why we should not envy their prosperity. 3. Trust—Opposed to “fret,” Psalms 37:1. Do good—The wickedness of men, and the apparently deranged state of things, should not lessen or discourage good works. Shalt thou dwell in the land—And so the virtuous and useful lives of God’s saints in all ages have been their chief protection against wicked rulers and oppressive laws. Proverbs 16:7; 1 Peter 3:13-16. Verily thou shalt be fed—Literally, and feed, or, subsist in faithfulness. The idea is, that they should live in the land and enjoy their common blessings in faithfulness, or by being faithful, trusting in God and adhering to his law—parallel to Habakkuk 2:4, “The just shall live by his faithfulness,” quoted Romans 1:17 as, “The just shall live by faith.” 5. Commit—Roll, devolve, “thy way upon the Lord.” See on 1 Peter 5:7. Psalms 37:3-7 are a warm exhortation to trust alone in God, and to wait patiently his time. The words trust, delight, commit, rest, wait, are very emphatic. 7. Rest in the Lord—Literally, be silent to the Lord. Hush the heart into quietness from fear and questioning. See Psalms 131 8. Cease from anger—See on this rebuke of the avenging passions of men, James 1:20, and Romans 12:19. The phrase is to the same effect as “fret not thyself,” Psalms 37:1, and in the second member of this verse. Thus far the drift of the exhortation is to the righteous; Psalms 37:9-22 portray the brief triumph and certain overthrow of the wicked. 10. The wicked… his place—Both the “wicked” and his “place” of abode shall be obliterated from the earth. This does not teach the annihilation of the wicked. The antithesis does not lie between existence and non-existence, but between the triumph of the wicked and that of the righteous, the one being but brief, the other abiding. 11. The meek shall inherit the earth—Quoted by our Lord, (Matthew 5:5,) where the Greek ãç (ge) stands for the Hebrew àøö, (arets,) both generic terms, signifying earth, land, country, etc. The word occurs six times in this psalm, and is three times translated land, (land of Palestine,) and three times earth. There is no rule for determining whether the former or the latter rendering should be given but by the context, but the restricted sense of land, as the abode of the covenant people, would seem more probable here, particularly as the sovereign control of that country was the great point in dispute between the Jews and the nations, and was the standing sign of the reward of righteousness to the Hebrews. Our Lord’s quotation, given above, might have also been intended to admonish the Jews that the character necessary to perpetuate their abode in their native soil was the condition of heirship to his kingdom. 12. Gnasheth upon him—In imitation of wild beasts. See on Psalms 35:16 13. The Lord shall laugh—See on Psalms 2:4. His day is coming— The day which God has appointed for his just retribution. 14. Drawn out the sword… bent their bow—Two acts preparatory to immediate destruction; but in Psalms 37:15 the lex talionis—the law of universal justice—is seen to recoil these death weapons upon themselves. 16. Little that a righteous man hath—Because it sufficeth for all natural and reasonable want, and is received with gratitude and contentment, is better, etc. Wealth never satisfies the craving for wealth, nor induces soul rest; neither can indulgence abate the force and tyranny of vicious appetites. See Proverbs 15:16; Proverbs 16:8 17. Arms of the wicked—Their instruments of power. 18. Knoweth—See on Psalms 1:6. Their inheritance shall be for ever—A clear pointing to the life to come. The nature of the subject demands this sense of the words, and the argument wholly falls to the ground without it. See on Psalms 37:27-29; Psalms 37:37 20. The fat of lambs—The fat pieces of the lamb which were offered upon the altar in sacrifice, and which, being oily, were the more quickly consumed by the fire; herein lies the point of the comparison. 21. Wicked borroweth and payeth not again—A description of abject poverty as a judgment of God. Deuteronomy 15:16; Deuteronomy 28:12; Deuteronomy 28:44. That this is poverty induced by vice and crime is seen from Psalms 37:22 23. Steps of a good man—The word “good” is not in the original, and the word “man” denotes a mighty man; one who by physical strength and skill, or by wealth, office, or position, wields a power over others. Even such a man is dependent on God to order his steps; that is, to establish, make firm, the successive processes of his unfolding schemes of life. The admonition lies against the self-trust and self-boasting of the prosperous wicked, and for the encouragement of faith. This sense is confirmed by the absence of the article, and by the parallel passages. Proverbs 16:9; Proverbs 20:24. He delighteth in his way—That is, when thus ordered conformably to his righteous character, and established by Jehovah. 24. Fall… cast down—The difference between the two words, or states, is that of temporary loss and of utter ruin.—Hengstenberg. Proverbs 24:16 25. I have been young, etc.—Undoubtedly the psalmist here gives the result of personal observation as an old man. Have I not seen the righteous forsaken—He gives the general law of providence, where the whole life is given to God. Not finally “forsaken,” though for a time he may be in temptation and want. 26. Ever merciful, and lendeth—Literally, all the day he is merciful, and lendeth. With the Hebrews, where absolute poverty was the inevitable lot of the masses, (their population being estimated at about 6,000,000, on a territory about one third the area of New York State,) borrowing and lending had a more emphatic significance than with us; and this ability to lend implied competence, while the disposition and practice of daily beneficence are quoted as evidence and causes of prosperity. See on Psalms 37:21, and Psalms 112:5; Psalms 112:9 27, 28. Dwell for evermore—In Psalms 37:27-29 the reward of the righteous is three times set forth by two of the strongest words in the Hebrew language to express endless duration. Thus, “for evermore,” μςεμν, (le’olam,) to eternity; Septuagint, ειςαιωνααιωνος, for ever and ever; Vulgate, in seculum seculi; Jerome, habita in sempiturnum. They [his saints] are preserved for ever—Hebrew, le’olam, to eternity; Septuagint, ειςτοναιωνα, for ever; Vulgate, aeternum; Jerome, in aeturnum. 29. Dwell therein for ever—μςγ, (la’adh,) to eternity; Septuagint, εις, αιωνααιωνος, for ever and ever; Vulgate, ad seculum seculi, for ever and ever. See also le’olam, to eternity, Psalms 37:18.It is no objection to the argument of duration that in Psalms 37:29 the righteous are said to “inherit the land” for ever, and that in Psalms 37:27, “dwell,” inhabit, has the same primary reference, for these are common Hebraistic forms for setting forth not only great prosperity, but eternal blessedness, of which the earthly abiding in the promised land was accepted as an earnest. So our Lord says, “The meek shall inherit the earth,” using the temporal as the earnest and pledge of the eternal. Matthew 5:5, compare Genesis 17:8. The above words always take the sense of endless duration, where, as here, the subject and scope allow it. 35. Like a green bay tree—The word rendered “bay tree” means an indigenous, native born tree, one that has never been checked in its growth by transplanting or change of climate, hence vigorous, strong, and flourishing. 37. Perfect… upright—Strong words expressive of completeness of character by the measurements of the law of God. It is not the ideal perfect man, but the real, living man, (for such still existed,) to which attention is called. The end of that man is peace—The “end,” here, must take the eschatological sense of the final result, and implies a final judgment and award by the unerring Lawgiver and Judge. It was the fact that this present life did not, by its rewards or punishments, make the difference between the righteous and the wicked complete, that stumbled the feeble faith. The prosperity of the wicked was often lifelong. So with the sufferings of the righteous. Here was the exact point of the difficulty. The psalmist, therefore, does not appeal to the events of this life in vindication of God’s ways, but to the “end” of things, and to the final awards. No New Testament doctrine is clearer. 38. But—The sharp disjunctive sense of vauv, (å, but,) which the antithesis requires, brings out the latter end of the wicked in contrast with that of the righteous. The end of the wicked shall be cut off— “Cut off” from God, and from the object of their hopes and aims. No words could better define complete separation from the lot of the righteous as given Psalms 37:37. The contrast is complete. A Psalm of David, to bring to remembrance.Among the Penitential Psalms this is the third, (see on Psalms 6,) and is unsurpassed in the depth and tenderness of its spirit, and the vivid portraiture of the author’s sufferings. David is now prostrate with a malignant and loathsome disease; and, as his life is imperilled, his enemies are emboldened to circulate slanders, and secretly devise measures against him. Closely they watch the progress of his malady, and cautiously advance their secret plots. His affliction, meanwhile, is received by him as a judgment of God for his sins, and he meekly submits. His sins did not lie against his enemies, and they had no personal cause for their enmity. In relation to them he was innocent, but in relation to God he had sinned, and his sufferings were a public expression of the divine displeasure against sin, for the warning of others as well as of David himself against the recurrence of such offences, though personally he now stood atoned and forgiven. We must, therefore, assign the psalm to the period subsequent to David’s fall, after his forgiveness, and during the series of divine judgments which were visited upon his person, his house, and his kingdom. See 2 Samuel 12:10-14.Verses 1-8 are mainly a description of the physical force and symptoms of his complaint; Psalms 38:9-15 relate chiefly to the effect produced on friends and enemies by his sickness, and of his own conduct in relation to the latter; Psalms 38:16-22 are a profession of trust in God, of penitence, with glances at his enemies, concluding with earnest prayer.TITLE: To bring to remembrance—The same occurs in title of Psalms 70, which see. The word is here to be taken in its memorialistic or historical sense, of to cause to remember; that is, to record, in order to call to mind, or to preserve the memory of past events, showing that it is a real experience of the author, and not an ideal picture. The same word is used of the office of a public historiographer, whose duty it is to record events, that their memorial should not perish, (2 Samuel 20:24; Isaiah 36:3; Isaiah 36:22,) or of a chronicler of the sacred archives. 1 Chronicles 16:4 1. Rebuke me not in thy wrath—The psalm opens with the words of Psa 6:1. David trembles lest the chastisement should pass over to the severity of condign punishment. 2. Arrows—See Job 6:4. The arrows sticking fast, are a proof that they had entered deep into the flesh. 3. Neither… rest in my bones—The depth of the wounds had disturbed the solid frame-work of the man. Because of my sin—This is the office of all corrective visitation—to call to mind the fact and horrible turpitude of sin. It was God’s arrows—God’s hard pressing hand, his anger—which troubled him. 4. Iniquities are gone over mine head—The figure is that of sinking into deep waters. The complaint of the second part of this verse is an echo of Gen 4:13. See Ezra 9:6. Whether we take òåï(iniquity) in the sense of guiltiness or punishment, it is insupportable, overwhelming. 5. Wounds—The description is that of a suppurated running sore, of offensive odour, and should here be understood literally. 6. I am troubled—Literally, I was bent, or writhed. I am bowed down greatly—The writhing pains of his body caused him to bend together, and this was in sympathy with his dejected soul. 7. This, with Psalms 38:3, must be taken literally, as should Job 7:5, not as a figure for great suffering. The participle translated loathsome disease properly means dryness, and hence a burning heat, or inflammation, which causes exhaustion of the fluids. Perhaps the true idea is burning boils.Loins are referred to as the seat of strength, and the word is used as an emblem of strength, and ground of reliance. The strong muscles about the kidneys and lumbar region, being also the depository of fatty substance, (see Leviticus 3:4; Leviticus 3:10; Leviticus 3:15; Job 15:27, where it is translated flanks,) are here represented as shrunken and dried up by heat. 8. Feeble—The word means torpid, cold, without vital warmth. A natural reaction from the fever-heat of Psa 38:7. Broken—Crushed. Here taken morally for a “broken heart,” Psalms 51:19. Roared… disquietness— Two words used in allusion to the habits of the lion, bearing the same relation to each other as growling and roaring. The meaning is, the low moaning of his heart had caused the loud wailing of his lips. Hitherto, in pouring out the bitterness of his complaint, David speaks only of himself, especially his physical sufferings, making no allusion to his enemies. Thrice he lays down the moral cause of his sufferings, “Because of thine anger,” “Because of my sin,” “Because of my foolishness.” Vers. 3, 5 9. In a subdued tone the psalmist now proceeds to speak (9-15) of his trust in God, and of the effect which his affliction had wrought on friends and enemies. All my desire is before thee—He had laid his cause before God for moral and judicial judgment, and rested it there. 10. My heart panteth—Palpitates violently, as in high fever-heat. Light of mine eyes… is gone—The failing of sight by the force of sorrow and by exhaustion is complained of by Job 17:7. In this extremity David commits his cause to God only. 11. Lovers… friends… kinsmen—The enumeration covers close friends, companions; neighbours or associates; and kinsmen. These did not come near him, but stood “from before him,” “far off and round about.” See Psalms 31:11; Job 19:13-14 12. They… that seek… my life—This is David’s first allusion to his enemies. Speak… imagine—They circulated evil reports and meditated— secretly concocted—evil designs against the government. See 2 Samuel 14:25-33; 2 Samuel 15:1-6; Psalms 41:5-9. The fact that David’s sickness was considered as a judgment of God, and an evidence that God had forsaken him, gave them boldness and their slanders plausibility. 13. I, as a deaf man, heard not—His silence arose from a deep consciousness that the judgment was of God, on account of sin, and a firm belief that it could not proceed beyond the divine purpose. 14. No reproofs—The term is judicial, as in Job 23:4, and signifies defence, justification. It is here plural: “I was as a man in whose mouth are no justifications,” no grounds or arguments of defence. Comp. Psalms 39:9. Thus when God judges, “every mouth shall be stopped.” Romans 3:19 15. Thou wilt hear—The psalmist was silent towards men, because his cause did not lie between him and them, but he appeals to God, who will “hear”—rather, answer, as the word properly means, and in this place imports a judicial answer, a vindication. 16. Lest… they should rejoice over me—This is urged as the reason for the divine interference; or, if this verse should be made to connect with Psalms 38:14, it would be the reason for David’s silence before his enemies, as in Psalms 39:1-2. The reader will understand that the sentence is elliptical, the words “hear me” and “otherwise” being supplied by the translators. 17. I am ready to halt—The idea is, literally, My fall is certain; that is, humanly speaking, nothing is left for me but inevitable ruin, or help from God. 18. Another sad recurrence to, and confession of, the moral cause of all his sufferings. 19. Mine enemies are lively… strong— “Lively” seems to be used in the sense of full of life, as opposed to David’s condition of exhaustion and infirmity. “Strong” may refer to their public influence, or to their numbers, or both. 20. Render evil for good—This, as well as wrongfully, in Psalms 38:19, defines their character, (see Psalms 35:12,) and shows that David’s sin did not lie against his subjects, beyond the moral influence of example, but against God. To his enemies he had been a faithful king and liberal patron. Because I follow… good—This he speaks as a king towards his people. He had sought their good, and religiously he had developed the highest idea of the theocracy. The highly religious character of his government was, indeed, a secret cause of their disaffection. The two closing verses are an earnest prayer for instant help. To the chief Musician, even to Jeduthun, A Psalm of David.This psalm agrees, in all material features, as also in date and general occasion, with Psalms 38, with this single peculiarity—the author here indulges more in general reflections upon the brevity of life, the vanity of earthly grandeur, and the deceitful and unsatisfying nature of worldly prosperity. From his nearness to death, and the depth of his humiliation, he now surveys human life in its true relations to eternity, and prays, (Psalms 39:4,) like Moses, (Psalms 90:12,) for a practical estimate of its brevity. He observes the same reticence before enemies as in Psalms 38, (comp. Psalms 39:1-2; Psalms 39:9, and Psalms 38:13-14,) confesses the same sins, (Psalms 39:8; Psalms 38:4; Psalms 38:18,) feels the same impending dread of reproach, (Psalms 39:8; Psalms 38:16,) and apprehension of speedy death without help from God, Psalms 39:12-13; Psalms 38:10; Psalms 38:17; Psalms 38:22.TITLE: To Jeduthun—The name of one of David’s choristers, 1 Chronicles 16:41-42; 1 Chronicles 25:1-3. His descendants, being also choristers, went by the same name, Nehemiah 11:17. The name also occurs in the titles of Psalms 62, , 77, which see. 1, 2. See on Psalms 38:13-14. Bridle—Or muzzle, implying restraint, That I sin not—The danger of sinning when speaking under strong excitement, also of being misinterpreted by enemies, led to this resolution. See note on Psalms 4:4; and compare Job 1:22; Job 2:10 3. While I was musing the fire burned—My meditations increased the trouble and perplexity of my heart until the heat of my sorrow impelled me to speak. 4. Make me to know mine end—The first utterance gives expression to the thought which was uppermost. He would know why he should be thus cut off in the midst of his days, as one not fit to live, and that, if such were the will of God, he might duly act with reference thereto. How frail—How passing away, transitory. Margin, “what time I have here.” See Psalms 89:47 5. Handbreadth—Hebrew, hand-breadths, to correspond to days. A measurement of four fingers’ breadth, proverbially used for a brief period.Mine age is as nothing— “Age” is put for the whole period of life. Every man at his best state is… vanity—Hebrew, certainly altogether vanity is every man standing firm. His apparently firm, established state contrasts with vanity. His securest state, made so by health, wealth, power, and friends, is, however, wholly unreliable, it is itself vanity. 6. Vain show—An image, or shadow, as opposed to reality, or substance. They are disquieted in vain—Literally, surely, for a breath will they be disturbed. Such is human frailty, “thrown into tumult, raptured, or dismayed,” at what is empty as breath! 7. And now—From this humiliating picture, he turns his thought to God for comfort. What wait I for—Literally, what have I expected? What have I rested my hopes on? Quickly he answers, My hope is in thee—Not in man, not in earthly things, not in doctrines of immortality even, objectively considered or speculatively admitted, but “in thee,” the living God. 8. Another painful calling up of his sin in a prayer for forgiveness, and a deprecation of the dreaded scorn of wicked men. 9. Compare on Psalms 39:1-2, and Psalms 38:13-14. Because thou didst it—Much as he had suffered from man, the point of his anguish lay inthe thought that it was a judgment from God for his own conscious ill-desert. Thus in Psalms 39:10, thy stroke, the blow of thine hand—recognise the same truth. 11. When thou with rebukes—Still the psalmist holds before him the avenging hand of God, as in vers. 9, 10, as the efficient cause of his affliction. Beauty to consume away like a moth—Judgments cause the beauty of man to perish, as the garment falls into shreds when eaten by the clothes-moth. The figure is quite common, but startling, (Job 4:19; Job 13:28; Isaiah 1, 9; Hosea 5:12; Matthew 6:19;) and more impressive in the East, as abundance of clothing was coveted as a token of wealth and rank, with greater exposure to the òùׁ, (‘ash,) or destructive clothes-moth, whose work was stealthy and silent. Surely every man is vanity—Surely a breath is every man. A refrain of Psa 39:6 12, 13. The concluding verses are a prayer for restoration, urged by the shortness and frailty of life. Prayer… cry… tears— “Prayer,” here, must be understood of prostrate pleading; “cry,” or outcry, as lamentable wailing; and “tears” alone could climax the earnestness of his devotions. “When the gates of prayer seem to be closed, the gates of tears still remain unclosed.”—Delitzsch. Stranger… sojourner—A glance at the primitive nomadic life of his ancestors, Genesis 23:4; Genesis 47:9; compare Hebrews 11:9; Hebrews 11:13. A “stranger” is a traveller, one passing through a country with no fixed abode; a “sojourner” is one dwelling in a country for a time, and holding property by legal sufferance, but not a citizen: both transient. Oh spare me—Literally, look away from me; that is, turn away thy threatening look and avenging hand. That I may recover strength— Hebrew, and 1 will be joyful. Bishop Alexander reads: “That I may smile again.” Before I go hence—The verb simply means to depart, but is sometimes used to signify departing by death, dying, as Genesis 15:2, “I go childless,” I die, or depart, childless. And be no more—Literally, and am not; exist no longer with living men upon earth, death being represented as it affects our relation to earthly life. On this verse see Job 7:8; Job 7:19-21; Job 10:20-21; Job 14:6; to which the metaphors and sentiments correspond. The phrase “I go,” or, depart, is grounded in the belief that the “I,” or ego, is different from and independent of the body. To the chief Musician, A Psalm of David.The author, as the title imports, is undoubtedly David. He is not now a fugitive from Saul; for the indications of age and public headship of the nation, Psalms 40:9-10, point to a later date. The fact that Psalms 70 is, with some variations, identical with Psalms 40:13-17, does not invalidate the greater age of this. Its strong resemblance to Psalms 69, is very noticeable, but internal evidence would assign them distinct dates. The psalm, though belonging to one occasion, is of very variable style and tone, which may account for its irregular strophes and unequal lines. It consists of two parts: in the first, (Psalms 40:1-10,) the spirit of joyful praise, with a self-sustaining consciousness of justification, prevail. In the second, (Psalms 40:11-17,) a dirge-like complaint of evils, with confession of sin, and prayer, predominate. The first division may be subdivided into four strophes; Psalms 40:1-3, a reminiscence of the great mercy of God in his signal spiritual and physical deliverances; Psalms 40:4-5, praise to God for his manifold works; Psalms 40:6-8, historically define the principle on which David found mercy and forgiveness, namely, not through sacrifice, but by an inward contrition (Psalms 51:16-17) and a hearty embrace of the will of God; Psalms 40:9-10, set forth his faithful declaration of the divine righteousness (implying his own sinfulness) before the great congregation, and thus give the glory to God. Prophetically this strophe is Messianic. The second division contains three strophes; Psalms 40:11-12, a complaint of unnumbered evils in consequence of his sins, and a prayer for deliverance; Psalms 40:13-15, a prayer against his enemies; Psalms 40:16-17, a prayer for the triumph of the righteous, and instant help for himself, with confession of his trust in the special care of God.If we date the psalm the same as Psalms 32, after David’s pardon and restoration, the first division given above fitly coincides. If we consider his numerous enemies who had taken occasion of his sickness to menace the peace of his kingdom, and even plot the subversion of his throne, together with the fact that his foreign wars were not yet ended, (Joab was still in the siege of Rabbath Ammon, 2 Samuel 12:26, and a reaction of his foreign victories might yet bring an invasion of David’s own kingdom,) we shall find sufficient cause for the complaint and prayer beginning with Psalms 40:11.The psalm, as already noticed, is highly Messianic; for evidence of which see notes. 1. I waited patiently—Hebrew, In waiting, I waited. The long and patient waiting implies an unexplained delay in answering. 2. Horrible pit—The first word may be translated noise, in which sense we get the idea of a deep “pit” which resounds at the least noise; or it may be rendered desolation, a “pit” of desolation. The latter is the probable idea. Miry clay—Or, clay of the mire, Psalms 69:2 gives the idea of thick mud. The “pit” itself is a description of a prison, into which the felon might have been lowered by cords, as in Jeremiah 38:6; Isaiah 24:22—a condition which the prisoner could not long survive. Feet upon a rock—The most perfect contrast to the “miry clay.” Established my goings—Gave me a firm and sure footing, as opposed to the “miry” bottom of the “pit.” The figure denotes safety and prosperity. Psalms 37:31; Psalms 73:2; Proverbs 14:15 3. New song—Because suited to a new occasion of mercy. Psalms 33:3. Many shall see it—The deliverance is such that all who knew of the affliction would take knowledge of the signal mercy, and give thanks to God. All divine dispensations to individuals are intended also for a social influence. 4. That man—äâáø, (hageber,) the strong man, one who would be naturally tempted to trust in himself. The proud—The arrogant, who despise others and outrage the rights of men. Turn aside to lies— Apostates from truth and faithfulness, such as Absalom, Ahithophel, and their associate conspirators eleven years later. 5. Thy wonderful works—Both in nature and providence. Works are his developed thoughts, or plans; while thoughts are his devices, which are reserved for accomplishment in their time, and which we know only in their fulfilment. To us-ward—In modern phrase, toward us. A beautiful acknowledgment of a special providence. The end of all divine dispensation in nature and in grace is for man. They are more than can be numbered—The word “more” means strong, and hence, great, numerous. Both the magnitude and multitude of the “works” of God towards man are beyond the human power to compute. 6. According to Hebrews 10:5, Psalms 40:6-10 are the words of Christ, or of David speaking in the person of Christ. Sacrifice… offering… burnt offering… sin offering—The enumeration covers all the offerings necessary to entering into and continuing in covenant with God. The first two are generic terms for bloody and unbloody offerings, the last two specific of bloody sacrifices; the “burnt offering,” ςεμδ, (‘olah,) a self-dedicatory sacrifice, the “sin offering,” ηωׂ ?ΰδ, (hhattaah,) an expiation. Mine ears hast thou opened—Literally, ears hast thou digged for me. More naturally the mind turns to boring through the ear of the servant, Exodus 21:6, as the basis of this metaphor. But a different word occurs there, and the noun (ear) is in the singular, while this is plural. Besides, the import of the passages is not identical. The verb λψδ, (karah,) in the text, has the general sense of to dig, as a pit, a wall, a grave, but allows the sense of to uncover, to open, as in the English text. To open the ears is a figurative expression for to awaken attention, as the inlet to the understanding, (Isaiah 50:4,) the indispensable preparation of a servant in order to perfect obedience. It signifies, also, to reveal, or communicate, as 1 Samuel 20:3; where “show it me,” is literally, uncover mine ear. See also chapter Psalms 22:17; Job 36:10; Job 36:15. The emblematic idea, then, of “mine ears hast thou opened,” is, thou hast revealed to me, caused me to understand, thy most secret will, or mind. The ideas of attentive listening and an inward, hearty obedience, are implied. David’s interior ear had now been opened to receive the will of God in its spiritual sense, and to perceive that animal sacrifice, in itself, was not the ultimate requirement, but the obedience of the heart, of which the ritual form was but the expression. Compare 1 Samuel 15:22; Psalms 51:16-17. The application of all this to Messiah, to whom it primarily refers, (and to David only secondarily,) is made in Hebrews 10:5-9, where it is quoted in proof of the fundamental doctrine of Christianity, namely, that pardon is obtained only by the death of Christ as a sin offering.Instead of “mine ears hast thou opened,” the Septuagint gives σωμακατηρτισωμοι, Thou hast prepared me a body. This, not the Hebrew form, the apostle quotes Hebrews 10:5, for the reason, says Hammond, “that the apostle attended more to the sense than to the words, and changed it into those words which more fully and perspicuously expressed the mystery of Christ’s incarnation.” G.C. Storr admits that a body hast thou prepared me, may be brought within the general limits of an ad sensum quotation. To this Professor Stuart also agrees. This would be sustained also by the analogy of New Testament quotations from the Old. Bengel thinks the version of the Seventy is an interpretation rather than a translation of the Hebrew text, the “ears,” as a part, being put for the “body.” Moll, also, thinks the Septuagint is an “enlarged and explanatory translation” of the Hebrew. Olshausen calls it a “free translation,” and thinks that the Septuagint might have considered “ears” to be unintelligible, and substituted the more general idea, “Thou hast prepared for me a body.” This view simply takes λψδ, (karah,) opened, in the sense of prepared, which is admissible, and by synecdoche the “ears” for the whole body. It is in harmony, also, with the scope both of the psalm and the quotation, for the inadequacy of animal sacrifice with the doctrine of atonement unchanged, naturally suggests a higher expiation which Messiah, in his greater fulfilment of the will of God, relating to pardon by atonement, could accomplish only by taking upon himself a human body. On this plan, therefore, “the incarnation of the Son was a prerequisite to obedience,” (Alexander,) and hence in itself an act of obedience to the will of God touching the redemptive plan. “It was the first and most direct step to his being made a servant.”—Bonar. See note on Hebrews 10:5 7. Then said I—Christ still speaks, (see Psalms 40:6.) The language is slightly historic, but passes over into the typically predictive. “Then” is emphatic. With David it was after the revelation and spiritual discernment of the insufficiency of animal sacrifice to atone for his crimes. With Christ it points to the date when, “εισερχομενοςειςτονκοσμονλεγει, coming into the world, he said,” etc. Hebrews 10:5. In David’s agony of repentance he had obtained deeper views of sin. He had passed beyond the reach of atonement under the law, but with a “crushed and contrite heart” appealed to a higher power and provision of pardon. See on Psalms 51:16. In these depths, but especially after his conscious restoration, he was lifted up to the spiritual height of antitypical vision to behold the “one offering” to which animal sacrifice could only point. His “ears being now opened” to receive a profounder subjective sense of law and sin, he obtains also a clearer ectypal view of the true atoning Sacrifice. But this faint trace of historic application falls far below the energy and dignity of the style, which finds its fulness of import only in Christ. Lo, I come—The verb is in the preterite, Lo, I have come. This was Christ’s profession as to the import and end of his incarnation and all his subsequent work. He came to fulfil the will of God, which involved obedience “unto death, even the death of the cross.” Philippians 2:8. Compare, also, John 6:38. This prophetic application of the text must be given if we pay any respect to the laws of typical Messianic prediction, or the inspired authority of the author of the Epistle to the Hebrews, Hebrews 10:5-10, where see note. Volume of the book—The roll of the book, that is, the Torah, or law of Moses. Its general import, not any particular passage, is here alluded to. See Luke 24:44. Books anciently were written on skins, or papyrus, and rolled, not bound, as now. It is written of me—See Deuteronomy 18:15, and compare Luke 24:27; John 1:45; John 5:46-47; Acts 3:22 8. I delight to do thy will— “Delight” in God’s will is the true test of a spiritual mind, and of the highest obedience. This was Christ’s profession.John 4:34; John 17:4. Within my heart—Hebrew, In the midst of my bowels; which, according to the Hebrew psychology means, in my innermost (most spiritual) sympathies, with tender affection implied.Jeremiah 31:33. This is an intensive repetition of the preceding line. 9. I have preached—The word preach is too modern and technical. The idea is, to announce, publish, make manifest. This was Christ’s distinctive office. See note on Psalms 22:22; Psalms 22:25; and compare Matthew 4:23. Righteousness—This was the subject announced called Psalms 40:10, “thy righteousness,” “thy faithfulness,” “thy salvation,” “thy lovingkindness and thy truth.” These are evangelical themes involving the justice and faithfulness of God in the methods of atonement and pardon. Romans 3:21-22; Isaiah 61:1. Great congregation— “Congregation” is the title of the collective body of the Hebrew nation as a religious community, an ecclesiastical rather than a civil designation. The Septuagint here is, εκκλησια, the New Testament word for church. In the closing line of this verse the Greek has it, great synagogue, another Jewish designation of a religious assembly. “Great congregation,” probably only stands opposed to local or partial gatherings, or to masses as opposed to representative elders or princes. The repeated asseverations, “I have preached,” “I have not refrained,” “I have not bid,” “I have declared,” “I have not concealed,” evince the earnest faithfulness of the psalmist in making known God’s mercy. 11. The tone and theme of the psalm suddenly change from thanksgiving and gladness to complaint, confession of sin, and prayer. That these two dissimilar parts make one whole, and belong to one occasion, is explained in the introduction to the psalm. But the complaint and confession are not to be restricted to David. They are a fore-shadowing of the sufferings of Christ, whose earthly advent was heralded with joy, but whose triumphant life closed in agony. If Psalms 40:6-8 are the profession of Christ upon his coming into the world, and Psalms 40:9-10 a declaration of his faithful life and labour, answering to “I have glorified thee on the earth,” John 17:4; then Psalms 40:11-13 are an allusive sketch of the agony of Gethsemane, and of the mystery of imputation, by which he was made not a personal sinner, but legally answerable for our offences, and treated as if he were a sinner, when “his own self bare our sins in his own body.” Continually preserve me—That is, day by day, without intermission. In moments of peril and intervals of quiet, we alike need the ever present help of God. The spiritual keeping is the predominant idea, as in Psalms 25:21; Proverbs 13:6; Isaiah 26:3 12. Innumerable evils—The complaint is an echo of Psa 31:9-13. Iniquities—The word is sometimes used for sin, and sometimes for punishment of sin. In the Messianic sense Christ was “made sin for us,” or answerable for our sins, that is, for making satisfaction to the law for us, by giving his life as an indemnity to government that no injury should result to its authority where sin should be forgiven on gospel terms. 14. My soul— “Soul” is here taken in the sense of life. Wish me evil— Will or purpose “evil” to me. It is translated desire, Psalms 70:2, and sometimes delight, but generally signifies either will, or that disposition of mind which induces will or choice. 15. Desolate—The word may be taken in the sense of astonished, struck dumb with fear, Jeremiah 18:16, or of laid waste, as Ezekiel 35:12. The verb is in Kal future, and may be rendered, they shall be astonished. The words “desolate,” “ashamed,” “confounded,” “driven backward,” in this and the previous verses, must be applied to temporal visitations, in defeat of their wicked plots. Aha—An exclamation at once of mockery and triumph. Psalms 35:21; Ezekiel 25:3; Ezekiel 26:2 16. Those that seek thee… such as love thy salvation—A description of character in marked contrast to that of his enemies. The Hebrew word rendered “salvation” is used to denote deliverance of any kind, temporal or spiritual, and the connexion must indicate its quality and extent. Here it is spiritual, alluding to Psalms 40:1-3. It is often thus used, (Psalms 69:13; Psalms 79:1,) but never applied to the wicked as such. It stands in connexion with the divine attributes of righteousness and faithfulness, Psalms 24:5; Psalms 25:5, or with joy, spiritual gifts, etc., Psalms 51:1; Psalms 68:19-20. In the text, as in Isaiah 62:11, Zechariah 9:9, it refers to Christ and his method of redemption. 17. Thinketh upon me—The word denotes special thought, either in the sense of esteem, value, or of plan, device. Both united in David. God regarded him with marked favour, and devised for his deliverance. His love and his wisdom are ever towards the humble. A more touching appeal, or childlike trust, is not given in the Bible. The psalm begins with grateful praise for deliverance past, and ends with agonizing prayer for instant relief from still impending dangers. To the chief Musician, A Psalm of David.This psalm closes the first book of the Hebrew Psalter. Its strong resemblance to Psalms 38 indicates a similar occasion, while the prominence given to the perfidy of David’s intimate companion and table friend allies it to Psalm lv; but with this difference: the treachery of Ahithophel had now only first discovered itself as giving secret encouragement to Absalom’s plot— “All that hate me whisper together against me,” Psalms 41:7—while in Psalm lv, the mask is fully thrown off. See 2 Samuel 16:15-23. We must, therefore, date this psalm earlier, while the conspiracy was still immature. David is sick, and his life hangs in doubtful suspense. His enemies are active, hypocritical, and cruel; visiting him under friendly pretensions, but whispering abroad slanders; professing fealty, but concocting rebellion. The internal evidence of the psalm shows that it was written after his forgiveness and moral restoration, though still suffering personal judgments. In Psalms 41:9 we find a marked type of Judas Iscariot in the faithless friend of David, and the Messianic principle pervades the psalm, with respect both to the character of Christ and that of his persecutors. Both David and Christ were watched by wily enemies under the guise of friendship; both were betrayed by intimate friends; and the traitors in both cases came to a similar end. See 2 Samuel 17:23 and Matthew 27:5.The psalm falls into three general divisions: Psalms 41:1-3, are introductory, and set forth the blessedness of him who considereth the poor; Psalms 41:4-9, contain a complaint against his enemies; Psalms 41:10-12, are a prayer for recovery, with expressions of gratitude and trust. The last verse is a doxology in the form of epilogue. 1. Considereth the poor—A duty of the first rank in Christian morality. It is a discreet and appreciative care, flowing from a true sympathy in the welfare both of soul and body. See Matthew 25:36. Poor—The word means, sick, weak, or helpless, from whatever cause. David had practiced this sympathy for the sick and afflicted, (Psalms 35:13-14,) and while he comforts himself with the promise that God will remember him now and reward him good, his words also are an implied rebuke of the conduct of his enemies. See Psalms 41:6-7, and Psalms 35:15 2. Preserve him—Namely, from destruction and from the hurtfulness of adversity. Keep him alive—Restore him to health, raise him up. Blessed upon the earth—He shall be happy, prosperous in the land. Wilt not deliver him unto the will of his enemies—They shall gain no advantage over him on account of his sickness. 3. Strengthen him—The figure belongs to the sick bed, Thou wilt prop him up, support him, as a careful nurse would a sick person. See Son 2:6. Make all his bed—Turn, turn over, change all his bed, namely, for the greater ease and comfort of the sick one. The most delicate and tender care is here described. God’s loving presence will make a sick bed easy. As the word rendered “make,” here, properly means to turn, and the word “bed” is derived from the verb to lie down, and sometimes means recumbency, it has been supposed that the turning the sick bed, that is, the recumbency or bedridden condition, denotes convalescence. Thus Delitzsch: “He gives complete turn to the sick bed towards recovery.” But the former is the more easy and natural sense. 4. I said—The “I” is emphatic. “As for me, I said,” etc. It stands opposed to “mine enemies speak,” etc., Psalms 41:5. The contrast is given by a comparison of Psa 41:1-3 with Psalms 41:5-8. I have sinned—Here is a depth of contrition, and an openness of confession, which point unmistakably to the psalmist’s one great sin—forgiven, indeed, but always lamented. 5. When shall he die—This shows that his death was expected, and his enemies were impatient for it. His name perish—His memorial perish. They wished to blot out his fame, and influence, and posterity. 6. If he come to see me—Professedly to inquire after my health as a friend. He speaketh vanity—His professions of friendship are empty and hypocritical. His heart gathereth iniquity—Not only is his false profession of friendship an accumulation of his guilt, but it is in his heart even there to gather up material for my injury. Nay, this was the real object of his professedly friendly visit. Compare with this the feigned friendship but real malignity of Christ’s enemies. Luke 20:20. He telleth it—He reports my sickness, and my private conversation, in a way to hurt me with the people. 7. Whisper together—The conspiracy was conducted with the utmost privacy. 8. An evil disease… cleaveth fast unto him—Hebrew, An affair of Belial is firm in him. On Belial, see Psalms 18:4. γαψ, (dabar,) (English version, disease,) may take the sense of matter, cause, forensically, that is, suit at law, as Exodus 18:16; Exodus 18:19-20; and ιφεχ, (yatzook,) (English version, cleaveth fast,) takes the sense of firmness, fixedness, as in Job 41:23, “they are firm in themselves;” and Job 41:24, “His heart is as firm as a stone; yea, as hard as a piece of the nether millstone.” [Hebrews of vers. 15, 16. The sense is, that David’s sickness was regarded as evidence of a hopeless controversy with God, in which the king, who is supposed to be fixed and stubborn, would surely fall. 9. Yea—âí, (gam,) here takes the sense of also, moreover, even, as giving an accession to what had already been said. Not only had enemies conspired against him, but even his own familiar friend—Hebrew, A man of my peace, my trusted counsellor. Which did eat of my bread—My table companion. A designation of familiar confidence. See a further description, Psalms 55:13-14. Hath lifted up his heel—Hebrew, hath magnified his heel, a proverbial phrase for a formidable and treacherous conspiracy. On “heel,” see note on Psalms 49:5, where the same word occurs. The reference is to Ahithophel, 2 Samuel 16:23. Our Lord quotes this passage as prophetic of Judas Iscariot, John 13:18, where in Psalms 41:9 he interprets, “lifted up his heel,” by “one of you shall betray me.” See the introductory note of this psalm. 10. That I may requite them—Their sin was high treason, which by the laws of all nations is punishable with death. But as they had conspired against the throne of David no less than against his person, the issue lay primarily between them and God, who had anointed David as king, and promised perpetuity to his dynasty. The stability of government, involving the public welfare, demanded that proper notice should be taken of their proceedings. 11. By this I know—Already David discovers the hand of God in his favour, because, although not yet restored to health and power, his enemies do not succeed. 12. And as for me—Literally, And I. The “I” is emphatic, as in Psalms 41:4. He contrasts God’s treatment towards him with that of his enemies, whom God had doomed to destruction. Mine integrity—As between him and his enemies David could plead his blamelessness, but as between his soul and God he confessed, as in Psalms 41:4, his sin. Settest me before thy face—A mark of noble rank and royal favour. See Psalms 34:16. For ever—To eternity, which only is the duration of this rule and dignity of David, realized in his illustrious seed, Messiah, who is blessed for evermore. 13. From everlasting, and to everlasting—Literally, from the eternity, and unto the eternity. The sentence must be taken literally, and proves the faith of the author in the immortality of man. The Amen, and Amen, are a climax of the doctrine of the doxology, and of faith in the word of God. BOOK II.—Psalms 42-72.To the chief Musician, Maschil, for the sons of Korah.With this psalm begins the second book of Psalms, which is distinguished from the first book by its use of the divine name. The first is Jehovistic, the second Elohistic. The name Jehovah occurs two hundred and seventy-two times in the first book, and the name Elohim, God, only fifteen times; while the name God occurs one hundred and sixty-four times in the second, and Jehovah only thirty times. (Delitzsch.) David was almost the exclusive author of the first book, while in the second an entire series is attributed to some of the Levitical singers. In the psalm before us the author is absent from Jerusalem and the sanctuary, which he laments, and longs to return. He seems to be in the region east of Jordan, with a prospect of possible banishment still farther, even to Hermon. Psalms 42:6-7. From the valley of Jordan and the hills of Gilead he utters his lament. “From these heights,” says Stanley, “Abner in his flight from the Philistines, David in his flight from Absalom, the Israelites on their way to Babylon, and the Christian Jews of Pella, [in their flight from Jerusalem Matthew 24:15-18,] caught the last glimpse of their familiar mountains.” The psalm is elegiac throughout. Undoubtedly David wrote it on his way to Mahanaim, in his flight from Absalom, 2 Samuel 17. Psalms 42, 43 are commonly considered as having been originally one, as in many MSS. they are so written, though in the Septuagint and other early versions, and in the present Hebrew text, they are divided. Plainly enough they belong to the same author and occasion. In Psalms 42:1-2, of our psalm, David breathes out his ardent desire for God in the sanctuary; Psalms 42:3-7 are a complaint; Psalms 42:8-11 express his hopeful trust in God; and if we add Psalms 43, we have an earnest prayer offered in a more subdued tone of confidence and hope. Psalms 42:5; Psalms 42:11, and Psalms 43:5, are a plaintive refrain. Taking the two psalms together, and dividing by the refrains, we make three strophes of five, six, and five verses.TITLE: Maschil—See note on title of Psalms 32. For the sons of Korah— Korah was a great grandson of Levi, (Exodus 6:16; Exodus 6:18; Exodus 6:21,) destroyed suddenly for rebellion in the wilderness, Numbers 16. But his descendants, called Korahites, or Korhites, or sons of Korah, attained honourable rank among the Levites, and in later times were attached to the singers, Heman himself being one of them. 1 Chronicles 6:33; 2 Chronicles 20:19. (But see note on title of Psalms 88.) Twelve psalms are ascribed to them, (or delivered to them for performance,) namely, Psalms 42-49, 84, 85, 87, 88 1. As the hart panteth— “Hart,” though here construed with a feminine verb, (which would require it to be rendered hind,) should be taken as a common gender. The “hart” repeatedly stands connected with “roebuck” in the Pentateuch, (Deuteronomy 12:15; Deuteronomy 12:22,) as belonging to the same family, and of the class of clean animals. It is the symbol of fleetness, of surefootedness, of timidity and innocence, Psalms 18:33; Habakkuk 3:18-19; Son 2:8-9; and is here represented as hotly pursued, faint, and thirsty—an emblem of the fugitive and weary king. Water brooks—The term applies often to streams which dry up in summer. The pursued hind would pass the dry beds of such brooks with aggravated thirst at the disappointment. Job 6:15-20. So David had found treachery where he looked for fidelity, and nothing could revive him but the everliving waters of divine grace. 2. Thirsteth for God… the living God—Not for any gift or benefit out of God, but God himself; personal communion with him could alone meet his longing, languishing desire. Here was the source of all his greatness and prosperity as a king, or joy and delight as a human soul, and hence his first want. These expressions of longing after God have nothing to excel them for spirituality and intensity in holy Scripture. Appear before God—The sanctuary worship is here intended, as containing the most lively symbols of God, and the nearest visible approach to him. 3. Tears have been my meat—Because their ceaseless flow mingled with his food. Psalms 80:5; Psalms 102:9. Where is thy God—This was not the taunt of atheists or heathen, but of men who believed in the Hebrew theism, and affected to believe God had abandoned David. See Psalms 41:8; Psalms 71:11 4. When I remember these things—It is more easy and simple to take “these things” as referring, not to what follows, as some do, but to the psalmist’s sorrow and to the cruel taunts of his enemies; and he appeals to his habit of worship in vindication of his sincerity. With the voice of joy and praise—The description here applies to their great festivals and most public occasions of worship, in which he led the procession with singing and joy, 89504e470d0a1a0a0000000d49484452000000e90000009e0803000000e0cedda800000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The rest is at https://www.sermonindex.net/commentary/whedon/ 5. The apostrophic address of this verse shows the highly impassioned state of the author. Cast down—Calvin says, “David here presents himself divided into two parts.” “It is the struggle,” says Perowne, “between the spirit of faith and the spirit of dejection—between the higher nature and the lower.” “It is the spirit, mighty in God, which here meets the trembling soul.”—Hengstenberg. For the help of his countenance—Hebrew, The deliverance, or salvation, of his face; that is, the deliverance which is assured by the turning of his face to me, or looking upon me, according to the Oriental custom of looking upon the suppliant as a sign of granting his request, or turning away the face as a token of denial. See note on Psalms 42:11 6. Therefore—That is, because of my distress. From the land of Jordan—From beyond Jordan, or east of Jordan. Hermonites—Mount Hermon bounded Palestine proper on the northeast, and the Hermonites inhabited the adjacent lower lands south and southeast of the mountain. Hill Mizar—Or the small mountain. It applies to some hill of Gilead, or more probably, some peak of Anti-Lebanon. Nothing definite is known of it, but these references to place indicate that David’s flight would be northeastward if compelled to go beyond Mahanaim. The facts illustrate the faith, courage, and resolution of the king. 7. Waterspouts—The word naturally refers us to a water fall, or cataract; the idea is that of noisy, rushing waters, which call or echo to each other. David now lay encamped on the east of Jordan, (2 Samuel 17:22,) within hearing of some of the rapids of that river, of which there are twenty seven between the Sea of Galilee and the Dead Sea. (Lt. Lynch.) To the nightly roar of these an answer might have been given by some mountain torrents on the side of Gilead, east of the royal tent. Thus was deep calling unto deep, their solemn chiming symphonizing with the sombre feelings of the king. The word rendered “deep,” though ordinarily applicable only to the ocean, may fitly be used here, where the feelings and the imagination hold sway. Waves and… billows—Probably, breakers and billows, as the word for “waves” comes from a verb signifying to break. 8. In the daytime, and in the night—Faith here rallies. God shall command, or make sure, confirm, his mercy to me by day, and in the night his song shall be with me; a picture of unintermitted trust, prayer, and praise. “His song” means a song concerning Him, as celebrating his glorious attributes and acts. While God makes sure his mercy, David is ceaseless in praise and confidence. 9. I will say unto God—That is, in order to bring about the deliverance just assured, “I will say,” etc. He will urge his cause to this end. 10. With a sword in my bones—The reproaches of my enemies pierce me to the bones like a dagger, or they are as a crushing “in my bones.” 11. Why art thou cast down, O my soul—The refrain is repeated from Psalms 42:5, where see note. Whether we take πτωׁ, (soul,) here as distinct from ψεη, (spirit,) according to the later Greek trichotomy, or consider the former as synonymous with the latter, in either case, and from the very design of the apostrophe, we have here the highest proof of a nature in man superior to the organic or psychical, rising by faith in God victorious over all infirmities and disasters of the latter, as its nature and existence are distinct from and independent of it. It is the spiritual and immortal nature asserting its superiority over the instinctive and perishable. Health of my countenance—Hebrew, Deliverance, or salvation, of my face. The word rendered “health,” here, is the same as is rendered “help” in Psalms 42:5, where also we have “his” (God’s) countenance, instead of “my” countenance, as here. That is, in Psalms 42:5 God turns his face towards David as a token and pledge of his delivering grace, and this revives and gladdens the countenance of the suppliant. The language is strongly oriental. We shall treat this psalm as the third strophe of Psalms 42, to the introductory note of which the reader is referred. It was written on the same occasion, with the same refrain, of the same enemies, and the same lamented absence from the sanctuary. 1. Judge me, O God—It was David’s habit to appeal his cause to God, because he would be judged only by the divine law and justice. Psalms 7:8; Psalms 26:1. Plead my cause—The petition is, that God would enter as a third person in the suit, or controversy, and argue and conduct it for the petitioner. It answers exactly to the idea of intercessor or advocate. See Psalms 35:1; Hebrews 9:24; 1 John 2:1. Ungodly nation—It may mean a nation devoid of piety, or one not kindly disposed, unmerciful, hostile. So Psalms 12:1. Entering the controversy in behalf of David, God is asked to do, in word or deed, whatever the equity of the case, or the chosen mode of controversy, calls for. Deceitful and unjust man—This may apply to Ahithophel, or, taking the noun collectively, to any man of his class. 2. The God of my strength—The psalmist ascribes to God such appellative titles as befit his condition. He needed “strength,” and that belonged to God only. Why go I mourning—Why these delays of justice? This is the “mystery of God” (Revelation 10:7) in all ages, and the stumbling block to weak faith. The same complaint as is made Psalms 42:9. The means of victory in such cases is recorded Psalms 28:7 3. Thy light and… truth—These alone can vanquish sin and oppression. When men regard things in God’s “light and truth,” then wrongs and contentions will cease. Psalms 57:3. Unto thy holy hill—Unto Mount Zion. Tabernacles—The plural may signify the sacred tent and its apartments and cloisters, or the tent on Zion and tabernacle at Gibeon. See 1 Kings 3:4; 1 Chronicles 16:39 4. Then will I go unto the altar— “Then,” is emphatic. When God’s “light and truth,” which he shall “send forth” with authority, shall have executed the divine plan of judgment and mercy, “then” he would go “unto the altar of God,” his “exceeding joy.” And then shall the righteous rejoice and lift up their heads. Here is the hope of the Church. The last verse closes with the same sad yet hopeful refrain as Psalms 42:5; Psalms 42:11. To the chief Musician for the sons of Korah, Maschil.The internal evidence refers the occasion of this psalm to the reign of Hezekiah, and is the counterpart of Psalms 46. No other hypothesis is tenable. It was written in a time of great and prolonged trouble. Multitudes of the northern and eastern tribes had been carried into captivity, Psalms 44:11-13. The kingdom of Israel, though crushed and bleeding, and its extinction threatened, was yet in existence, with a hope of success in the pending struggle if they returned to God, Psalms 44:4-8. The kingdom of Judah, which had also suffered greatly, was at this time faithful, and the judgments were not to them a punishment for present defection from the law of Moses, Psalms 44:17-21. The distress is not treated by the author as local, but general to the whole Hebrew family, (Psalms 44:11; Psalms 44:22;) and the enemy was insolent and blasphemous, Psalms 44:16. Now if the reader will compare the effects of the Israelitish-Syrian war, (2 Chronicles 28:1-15,) in the reign of Ahaz, preceding that of Hezekiah—the invasion and re-subjugation of the kingdom of Israel in the beginning of the reign of Hoshea, (2 Kings 17:3)—the pious but abortive attempt of Hezekiah to rouse and reclaim it (2 Chronicles 30:1-12)—the final invasion of Shalmaneser and the overthrow of the kingdom of Israel, (2 Kings 17:4, seq.,) and the invasion of the kingdom of Judah by Sennacherib, eight years later, (2 Kings 18:13-37, and chapter 19, and Isaiah 36, 38,)—he will find all the conditions fully and literally met for the above probable date of the psalm.The argument of the psalm naturally falls into five divisions. In the midst of the perils and devastations of war the poet reverts to God’s ancient care and protection of his people, and how he fought their battles and gave them the land, Psalms 44:1-3. By this he is inspired still to confess God as the deliverer of Israel, and to hope for success, Psalms 44:4-8. But the land is wasted, the people are in distress and reproach, and many are already sent into exile, Psalms 44:9-16. Yet have they not forgotten God, nor dealt falsely in his covenant, Psalms 44:17-22. The psalmist, therefore, calls loudly upon God to awake for their help, Psalms 44:23-26. Thus we have a reminiscence, a profession of trust, a complaint, an avowal of fidelity, and an earnest and plaintive prayer.TITLE: See note on title of Psalms 43 1. Our fathers have told us—This is not a reference to oral tradition, but an allusion to Exodus 10:2; Exodus 12:26; Exodus 13:8; Exodus 13:14; Deuteronomy 6:20-23; where God commands the fathers to teach the meaning of the written law, and the history of their settlement in Canaan, to their children. They had been taught in childhood, by the command of God, that the Hebrew title to the land was of divine authority. This is here appealed to as the basis of the plea and prayer against dispossession, which the heathen now threatened. 2. With thy hand—By the direct interposition of thy power. Plantedst them—That is, the Hebrew people. The figure is borrowed from Exodus 15:17, and is often used: Psalms 80:8; Isaiah 5:1-7. It denotes a fixed abode, as opposed to a wandering or nomadic life. Afflict the people—The nations of Canaan. The word signifies to do evil to. By their corrupt and cruel practices they had forfeited their right to the land. God gave them warning to depart, and many did, as Procopius informs us, spreading themselves over Northern Africa. Cast them out—This may apply to the Canaanitish nations. But the verb often means, in a good sense, to enlarge, to send forth, to make free, and thus may better apply to Israel, who enlarged, or sent forth, his root and branch. This accords withthe figure of planting just used, and with Psalms 80:11, “She sent out her boughs unto the sea, and her branches unto the river.” It also better preserves the antithetic parallelism. Thus Conant:—“Thou, with thy hand, didst dispossess the heathen, And them thou plantedst; Didst crush peoples, And them thou didst extend.”Or Bishop Mant:—“Thy hand the people forth didst cast, And Jacob plant instead, Thy hand the stranger tribes didst waste, And make thine Israel spread.” 3. Because thou hadst a favour unto them—The ultimate reason of this favour to Israel was not personal merit, but because they were chosen nationally for certain great purposes of divine wisdom in the historic unfolding of the plan of redemption. 4. Thou art my King—Literally, Thou art he, my King. This same God is still confessed to be Israel’s King. The retrospect emboldens faith. Deliverances—Salvations; the plural used for fulness, completeness. 5. Through thee will we push down—If our theocratic King be the same now as of old, deliverance shall come to Jacob now as then. Push down… tread them under—An allusion to the mode of attack of the buffalo, whose strength is in his horns and neck. 8. In God we boast—Or, rather, dropping the preposition as a pleonasm, God we have praised all the day. Praise… for ever—Give thanks forever. The past and future are here embraced. The praise already given for former mercies shall be the pledge of future and endless thanksgiving. 9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Psalms 44:9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as Psalms 44:22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joe 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Psalms 44:13-14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed Psalms 44:15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17; Isaiah 37:23 17. All this is come—All mentioned in Psalms 44:9-16. Yet have we not forgotten thee—Psalms 44:17-22 contain the assertion of the kingdom of Judah’s fidelity to God, emphatically during Hezekiah’s reign, which was more closely modelled after David’s example, and more uniformly pious, than that of any other king of Judah, except the brief reign of Josiah. 19. Place of dragons—If úðéí(tannim, dragons) is the name for jackals, as is commonly supposed, their “place” must signify the locality or regions where they inhabit, frequent, or congregate nightly, (for they go in large companies.) Thus while the surviving captives were sold into slavery till they brought no price, (Psalms 44:12,) their dead in battle were left to be devoured on battle fields, where jackals congregated. See on Psalms 63:10, and Judges 15:4 20. If we have forgotten—Compare Job 31 21. Shall not God search this—The psalmist appeals to the omniscience of God for the confirmation of his words. 22. For thy sake—Because of thee we are killed. The issue was a religious one, and the cause was Jehovah’s. The war had come upon Hezekiah because he had renounced allegiance to the king of Assyria, which Ahaz, his father, had impiously tendered for political ends, having first declined the offered help of the Lord. See 2 Kings 16:7; Isaiah 7; Isaiah 8; 2 Kings 18:7. In this Hezekiah had acted in the integrity of a theocratic king, but it drew down upon him the wrath of Sennacherib. Counted as sheep for the slaughter—That is, counted out of, and set apart from, the flock for slaughter. See on Psalms 44:11 23. Awake—An anthropomorphism. God appears to sleep when he withholds answer to prayer, and help from the distressed. The same impassioned language is used in Psalms 44:24. Psalms 44:23-26 are an earnest cry for help. To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.The first verse is a dedication of the ode to the king. From Psalms 45:2-9, the king is praised; 1.) for his person, Psalms 45:2; Psalms 2.) for his conquests, Psalms 45:3-5; Psalms 45:3.) for his righteous government, Psalms 45:6-7; Psalms 4.) for the magnificence of his palace and the renown of his family, Psalms 45:8-9. Psalms 45:10-15 are an address to the queen, while Psalms 45:16-17 are an anticipation of their illustrious progeny and the perpetuation of the royal dynasty. The psalm is evidently a marriage song, though not wholly restricted to that limit. It is prophetic, also, though, in conformity to the common law of typical Messianic prophecy, it retains a historic basis. It may not be always easy to discover, as Dean Milman has said, “what are the irrepealable truths of the Bible, and what the imaginative (poetic) vesture, or frame work, in which truths are set;” and yet by the spiritually minded Bible student the line of distinction is always traceable. The order of procedure is obvious. The historic and literal sense should be first ascertained, and through this the prophetic and spiritual. The literal, as in parables, is always the step of ascent to the spiritual. So in the psalm before us. The question arises, Was it a Hebrew or a Persian monarch to whom the psalm is dedicated? The highly oriental style would assign it to one of these. Plausible considerations plead for the latter, but, contrary to a former opinion, (my “Psalms Chronologically Arranged,” etc.,) upon mature thought, I give the former precedence. The king is in the line of theocratic monarchs, and it is this feature of the psalm (Psalms 45:6-7) which is quoted by the author of the Hebrews in chapter Hebrews 1:8-9. This is decisive of a Hebrew sovereign; and the current of critical opinion is in this direction. The strong resemblance of the style to that of the Song of Solomon, of which poem it is “a concise model,” (Hale,) seems sufficient to decide him to be the author as well as the subject; and as Stanley says of the Song, we may say of the psalm: “The scene is such as could have been laid in Solomon’s court, and in no other period of the Hebrew monarchy.” If, as has been supposed, the beautiful “Abishag the Shunammite,” (1 Kings 2:21-22,) was the same as the “Shulamite” (Son 6:13) who was the heroine of that incomparable pastoral, it is different in the case before us. Here the bride, or queen consort, is of foreign extraction, as appears from Psalms 45:10, the favourite of the king, which corresponds with the daughter of Pharaoh, 1 Kings 3:1.The psalm, as above stated, is not wholly an epithalamium, though in that strain, but fits better Solomon’s maturer years, when he had acquired fame for wisdom, for government, and for war, Psalms 45:3-5. It was not till the twentieth year of his reign, according to Hale, (twenty second year according to Calmet and Usher,) that his own palace and that for his Egyptian wife were finished. 1 Kings 7:8; 1 Kings 9:24; 2 Chronicles 8:11. His marriage with that princess occurred early in his reign; too early for the display of those wonderful qualities which are celebrated in this psalm. 1 Kings 3:1. It was after the twentieth year of his reign, and after he had finished his great buildings within and about Jerusalem, that God appeared to him in a dream and renewed to him his covenant with David. 1 Kings 9:1-5. Solomon was now in the zenith of his power and fame, and at this time his kingdom was modelled after that of his father’s. His great offence and defection occurred later, “when he was old,” about the thirty-fourth year of his reign and the fifty-fifth of his age. 1 Kings 11:1, et seq. It seems most suitable, therefore, to date this psalm at the removal of his Egyptian wife from Zion to her new palace, and her formal occupancy of the same.TITLE: Upon Shoshannim—The plural of Shooshan. See note on title of Psalms 60. Sons of Korah—See on title of Psalms 42. Maschil—See on title of Psalms 32. A song of loves—Or, a song of loveliness, the plural feminine being used in the abstract; or, a song of the dearly beloved, as in Jeremiah 12:7, where the same word occurs. This phraseology allies the psalm to the Song of Solomon. 1. My heart is inditing—Literally, is boiling over. I am full of my subject.A good matter—A pleasant word, or discourse, equal to “a song of loves,” in the title. Which I have made touching the king—Literally, I am speaking my words to the king; that is, the king is my theme, or, I dedicate my works to him. Ready writer—A rapid scribe, an expert. Psalms 45:1 is a dedicatory introduction. 2. Thou art fairer—The poet strikes at once into the heart of his theme, the king; and first, of his person. Grace is poured into thy lips— “Grace,” in the sense of benignity, kindness, favour. From the beauty of his person the description rises to the beauty or loveliness of his character, evidenced by his words or discourse. Ecclesiastes 10:12. Therefore— Because of this faultless character. God hath blessed thee for ever—The most comprehensive expression for happiness and prosperity. 3. Gird thy sword—He proceeds to describe the king as a conqueror. This has been supposed to be inapplicable to Solomon, whose reign was peaceful. 1 Kings 4:25. But after the death of David, Syria-Zobah and Edom, two powerful nations, which David had subdued with difficulty, revolted. 1 Kings 11:14-25. Moreover, the sword belonged to the rank of the king as an emblem of power, courage, and victory. O most mighty—O mighty one. “Most” is not in the text. The title applies to one mighty in deeds, especially in war. Thy glory and thy majesty—Kingly attributes, generally ascribed to God, as Psalms 21:5 4. Ride prosperously—The figure is that of a conqueror in his war chariot. Because of truth and meekness and righteousness—It is better to understand this as referring to the issue or object of the war in the sense of “in the cause of truth,” etc., as in Psalms 79:9. We may suppose Solomon to have quelled the rebellion, (Psalms 45:3,) to which allusion is here made. But the language is Messianic. The war is not carnal, but spiritual, 2 Corinthians 10:4. See Revelation 19:11-16. The Christian war is for and in truth, meekness, and righteousness. 5. The people fall—There is no withstanding the power of the war-king. His enemies submit and return to duty, or perish. See Psalms 2, , 110 6, 7. From the king in war, (Psalms 45:3-5,) the poet now turns to the king in peace—his rank and the quality and perpetuity of his government. Thy throne, O God—The title “God,” àìäéí, could apply to Solomon only in the theocratic sense, as the representative of God, or, as Calvin says, “because God hath imprinted some mark of his glory in kings,” and thus the same title is sometimes used. Exodus 7:1; Psalms 81:1; Psalms 81:6, compare John 10:34. But the historic view falls far into the background, and the language passes clearly into the typically prophetic, as quoted in Hebrews 1:8, where see note. Messiah, not Solomon, is now the theme. God, thy God—This, as Perowne says, makes a distinct personality of this theocratic king from God himself. The pronoun refers to Messiah, the perpetuity of whose throne is for ever and ever, or to eternity and eternity, applying to David’s throne only as a type, 2 Samuel 7:16, Psalms 89:36, and as it merges and reappears in Christ.Acts 2:30. The terms right, righteousness, hatest wickedness, are characteristic of the king and government, and are a pledge that sin will be punished and obedience lovingly rewarded—two elements of all perfect government and of the gospel kingdom. John 3:35-36; 2 Thessalonians 1:7-10. Anointed thee with the oil of gladness—Not as a coronation ceremony, but as a token of joy and the reward of a righteous administration, as the therefore, stating the reason of this anointing, and the past tense of the verbs, indicate. Fellows—Thy companions, associates. See this fulfilled in Solomon, 1 Kings 3:12; 1 Kings 4:30-31; and in Christ, Ephesians 1:20-22; Philippians 2:9 8, 9. The description of the king culminates in these verses. He has been praised as a man, as a warrior, as a ruler, and now as bridegroom. The scene supposes the bridegroom issuing from the palace attended by musical bands to welcome and escort him to the queen. Thy garments smell of myrrh—Literally, All thy garments myrrh, aloes, and cassia, as if the substance of his garments was of costly aromatics. The Orientals are lavish of perfumery, especially on festive occasions, upon their persons, clothes, beds, and apartments. Son 1:3; Son 4:11; Son 4:16. The Hebrews obtained it mostly from Southern Arabia. Ivory palaces—Palaces inlaid with ivory, or adorned with ivory furniture. 1 Kings 22:39; Amos 3:15. Such seems to have been the “tower of David, builded for an armory,” (Solomon’s Son 4:4; Son 7:4,) situated at the northeast corner of Zion, “at the turning of the wall.” (Nehemiah 3:19.) The same is probably the edifice called, 1 Kings 7:2, “the house of the forest of Lebanon.” which was built by Solomon. See also Isaiah 22:8. The reader must not confound this with the so-called “tower, or castle, of David,” on the northwest corner of Zion, near the Jaffa gate. See note on Psalms 48:12. Whereby they have made thee glad—The Hebrew is somewhat obscure from the doubtful meaning of ξπι, (minnee,) translated “whereby.” Some take it as they do ξπ, (min,) with paragogic yod, (ι) and read from the ivory palaces, therefrom they rejoice thee. Others take it as a proper noun for Minni, a province of Armenia, (Jeremiah 51:27,) but in Jeremiah’s time subject to Media. and read, from palaces adorned with Armenian ivory they make thee glad. Others still regard it as an apocopated form of the plural ξπιν, (minneem,) which word in Psalms 150:4 is translated stringed instruments, and read, Out of the ivory palaces with stringed instruments they delight thee, which is the more common and probable interpretation. 9. Kings’ daughters—Historically the description here given could apply only to Solomon. Queen—The word means bride, or queen consort. Right hand—The place of honour, 1 Kings 2:19. In gold of Ophir— With garments trimmed and decorated with gold. Where Ophir was is not known. It was a country reached only by sea, and hence known only to the Tyrians, and to the Hebrews in David’s time through them. 10. The address is henceforward to the bride. With a traceable line of historic allusion, a higher and mystical sense attaches to the descriptions. As the king was typical of Christ, so now is his bride of the Church, according to a frequent metaphor of Scripture. The personal character of the queen must here be left out. It is her relation to the king, not her piety, which gives the foundation of the metaphor. Hearken, O daughter—The address is in the familiar style of a parent or senior, like 1 John 2:1, and the threefold call for attention—hear, see, extend the ear, (or lean forward,) that you may catch the sounds better—suggests the importance of the matter to be communicated. Forget also thine own people—This is the momentous thought to which the poet had invoked so careful attention.Taking the bride to be Pharaoh’s daughter, this might be considered as an earnest exhortation to her to forsake the idolatry of her ancestors and people, and identify herself in religion and nationality with the Hebrew family. This, had she thoroughly heeded, might have had a powerful influence for good over the king’s after life. But although we may suppose her native superstition was much modified, the fact that her queenly residence was fixed outside the walls of Zion, for religious reasons, (2 Chronicles 8:11,) indicates a public disfavour to her religion. But the exhortation is to the Church, as a people called out from the world, to forsake people and kindred, even all, for Christ. 11. For he is thy Lord— “Lord,” here, is ΰγεπ, Adon, (often written ΰγπι, Adonah,) which is here to be understood of Christ in its prophetic application, the bride being the Church, of which, figuratively, he is the Head and Lord. Ephesians 5:23-25. In Psalms 97:5, (see note on Psalms 97:7.) he is called “Lord of the whole earth;” and in Psalms 110:1; Psalms 110:5, he is specially distinguished from Jehovah, as here, by the title Adonah; and in Psalms 2:2; Psalms 2:6-7, by “Messiah,” “king,” “Son of God.” Historically this verse, as to conjugal relation, must be viewed in the light of oriental custom and civilization. See Genesis 18:12; 1 Peter 3:6. Worship—Bow down to him, the eastern method of reverence to superiors, and the appropriate form of divine worship, (Psalms 95:6,) and in its highest spiritual sense applied to Christ, Ephesians 3:14; Philippians 2:10; Hebrews 1:6 12. The daughter of Tyre—A figurative expression for the people of Tyre, as the frequent phrase “daughter of Zion” is a poetic form for the inhabitants and worshippers in Zion. There is nothing improbable in the supposition that Tyre and other nations should represent themselves with valuable gifts at Solomon’s nuptials with the daughter of the powerful king of Egypt, or on the memorable occasion of the formal occupancy of her new palace. But prophetically we know this honour is to be conferred on Christ and his Church. Psalms 72:10-11; Isaiah 49:23 13. King’s daughter is all glorious within—That is, in her interior apartments of the harem. Gesenius supposes it to be the inner wall of the house, opposite the entrance, the place of the throne, and hence equal to “upon the throne.” But it seems more natural and more in accordance with usage to simply understand it of her own apartments, which Solomon had finished in such magnificence. Clothing is of wrought gold—Gold inwrought with the texture of the fabric; an embroidery of gold settings. 14, 15. Having described (Psalms 45:13) the splendour of the “king’s daughter,” in her private chamber as one attired for the marriage, the psalmist now proceeds to the ceremony of escorting her to the king’s palace, or more probably to her own house, which Solomon had prepared with such unwonted taste. The imagery is intensely Oriental. See Esther 2:15; Solomon’s Son 1:4. On the allegorical interpretation of the “bride” and her attire, which at once symbolizes the richness and purity of the Church, see Revelation 19:7; Revelation 21:2; Revelation 21:9. Compare Isaiah 45:5; Isaiah 61:10; 2 Corinthians 11:2; Ephesians 5:23-27 16, 17. From the wedded pair the poet turns to the illustrious progeny. Instead of thy fathers shall be thy children—A proverbial expression for a renowned posterity. The children shall excel their fathers, who will derive more honour from having such sons than from all their titles of grandeur and royalty. Princes in all the earth—The diffusion of the royal family in their proper rank and character will give a world wide fame to the dynasty. Such shall be the glory of the sons and daughters born to God in the Church. Thy name… remembered in all generations—Literally, in every generation and generation, that is, perpetually, without intermission. People praise thee for ever and ever—Literally, to eternity and perpetuity. This applies to Christ and his Church only. The language is too lofty and emphatic for any literal application, even giving the most liberal allowance for the oriental imagination. Thus shall Christ be glorified in his Church. To recapitulate, he shall be glorified in the beauty of his person and the grace of his words, Psalms 45:2; for the might and majesty of his victories as the “captain of our salvation,” Psalms 45:3-5; for the righteousness and holiness of his government, Psalms 45:6-7; for his magnificence as the bridegroom of the Church, Psalms 45:8-9; for the beauty, purity and excellence of his bride, the Church, Psalms 45:10-15; and, as a culminating joy, for the noble character of the converts— “princes in all the earth”—which shall be born to him in the Church, through whom, in an exalted measure, “shall be made known to the principalities and powers in heavenly places, the manifold wisdom of God,” in moral government and redemption.Ephesians 3:10; 2 Thessalonians 1:10. Amen and amen. To the chief Musician for the sons of Korah, A Song upon Alamoth.The psalm celebrates a great victory over the heathen armies, Psalms 46:6. It was not a foreign war, for the scene is laid in Judah. The capital had been threatened, (Psalms 46:4-5;) and its sudden deliverance (Psalms 46:9) the people are now invited to approach and witness. Psalms 46:8. The Jehovah Immanu,— Jehovah with us, Psalms 46:7; Psalms 46:11—equal to Immanuel, God with us, (Isaiah 7:14; Isaiah 8:8,) has led some to suppose Isaiah was the author, but this, though possible, is unnecessary; and, as in the title, we may safely assign it to the Korahitic family. The mention of “chariot,” (Psalms 46:9,) as the pride and reliance of the enemy, decides that the occasion could not have been the overthrow of the Arabians in Jehoshaphat’s reign, (see introduction to Psalms 47; Psalms 48,) with whom the use of the war chariot was impossible, but could apply only to Sennacherib. (2 Kings 18:13. See notes for further evidence.) The joyful praise and triumphant faith of the psalm are suited to the Church in her greatest militant victories.TITLE: Sons of Korah—See on title of Psalms 42. Upon Alamoth— “Alamoth” is taken by Furst to denote a musical choir, dwelling perhaps in Alemeth, a town supposed by Schwarz and others to be the same as Almit, or Almuth. about a mile northeast of Anathoth, and about four miles from Jerusalem. 1 Chronicles 6:60. Others, for etymological reasons, suppose it to denote an instrument of music, as a lute; others, with more probability, understand a mode of music, a virgin mode. 1 Chronicles 15:20. See on title of Psalms 9 1. Refuge and strength—Two strong words to express complete safety. Very present help—Literally, God has been found a help in distress exceedingly. The idea is of greatness and sufficiency of help. 2. The all-sufficiency of divine aid precludes fear. The earth be removed—The most stable and abiding of figures. Psalms 104:5; Ecclesiastes 1:4. Mountains—Emblems of strength and firmness.Job 9:6; Psalms 18:7. The suppositional conditions imply the greatest disorder, if not the dissolution of the system of nature, illustrating human catastrophes terrible and world wide. The prophetic writings abound in such imagery. Compare Habakkuk 3:17-19. 89504e470d0a1a0a0000000d494844520000016e000001900803000000b9e47ad400000300504c5445000000ffffffdddddd 3e3e3ea2a2a2fdfdfdfefefefcfcfcfbfbfbfafafaf8f8f8f9f9f9f5f5f5f6f6f6f7f7f7f4f4f4f1f1f1f3f3f3f2f2f2eeee eeefefeff0f0f0ececece9e9e9ededede8e8e8424242a9a9a9ebebebe3e3e3eaeaea404040b1b1b1e5e5e5e2e2e2e0e0e0e7 e7e7d6d6d63a3a3a989898e6e6e6d7d7d7d8d8d8dcdcdcdbdbdbdededed3d3d3cdcdcdd2d2d2cfcfcfcccccccbcbcbc8c8c8 c9c9c9c3c3c3cececec7c7c7c1c1c1c5c5c5c6c6c6cacacac4c4c4d4d4d4c0c0c0bcbcbcbfbfbfb7b7b7bebebeaeaeaeb4b4 b4b5b5b5b2b2b2bdbdbdb0b0b0b8b8b8b9b9b9a4a4a4b3b3b3a5a5a5a8a8a8aaaaaa9d9d9d9292929e9e9e9c9c9ca6a6a696 96968e8e8e8989898888888a8a8a8585857d7d7d8686869191919595959999998b8b8b9090908c8c8ca1a1a1949494acacac 9f9f9f8484848f8f8fc2c2c2e4e4e4e1e1e1d9d9d9dadadad1d1d1bababaa0a0a0b6b6b6bbbbbbababab939393a3a3a37c7c 7c7a7a7a8080807b7b7b7e7e7e7272728181817575758787877979796f6f6f6e6e6e6262626464646565656969696d6d6d61 61614a4a4a5252525b5b5b5656565454544c4c4c5555557373736363635c5c5c4343433f3f3f4949494646464b4b4b414141 4444444e4e4e4545453c3c3c3939393d3d3d5858583737373838383333332f2f2f3232323636363b3b3b3030303434342a2a 2a2d2d2d2525252727272c2c2c2424242626262b2b2b292929d0d0d0777777adadad9b9b9b9797977070705050505e5e5e5d 5d5d6a6a6a6060605353535151515959594747474d4d4d3535353131312828282e2e2e5a5a5a4848484f4f4f6b6b6b787878 7171716868686666666c6c6c6767675757577474747676768d8d8dafafafa7a7a79a9a9ad5d5d55f5f5f7f7f7fdfdfdf8282 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 4. A river—The word denotes a perennial river, as distinguished from a winter torrent. The streams whereof—That is, its divisions, or channels. The idea is, that of a copious, living stream distributed by pipes and aqueducts. Make glad the city of God—Its abundant supply, even during the close siege from which they had been delivered, should refresh and enliven the city. The water supplies of ancient Jerusalem were the admiration of the world. If Assyria boasted of her Tigris, Babylon of her Euphrates, Damascus of her Abana and Pharpar, and Egypt of her Nile, so could Zion, in her nest among the mountains, glory in her peaceful and living Shiloah, especially as the emblem of the unfailing grace of Israel’s God. The holy place, etc.—Hebrew, The holy, the dwelling places of the Most High. The reference to the temple and its outer buildings is clear. “Holy place” is not a synonymous parallel to “city of God,” but is an intensive carrying forward of the description, as if it read “the city of God, even the holy place” [temple.] The “river” here alluded to is, doubtless, the same as Shiloah, (Isaiah 8:6,) known in later times as Siloam, (John 9:7,) where it applies only to a pool supplied as we shall see by this river.The psalmist alludes to this stream, not because it was the only supply, but an important one, which had just then, by Hezekiah’s energetic war preparations, gained unprecedented celebrity by having been diverted and brought through the city. Of this river it is said, 2 Chronicles 32:3, that it “ran through the midst of the land,” which the Septuagint reads: “flowed [literally, made a division] through the city.” That Hezekiah caused it to flow through the city none will doubt. But in what direction, and where the “Upper Gihon” was located, are not so clear. Future discovery must finally determine this. Robinson supposed that the source of the stream was “the ancient Fountain of Gihon, on the higher ground west of the city,” northwesterly from the Jaffa Gate. This would bring its waters to the so-called Pool of Hezekiah, within the modern walls, and, eastward between Acra and Zion, to the temple area. But Ritter says: “It seems much more probable, much more conformable to all the conditions of the case, that they were connected with the north side of Jerusalem;” and with Krafft he locates the “Old Pool” of Isaiah (Isaiah 22:11) and “Upper Pool” of Isaiah (Isaiah 36:2, the source of Shiloah) near the modern Damascus gate. To the same effect Barclay argues. (City of the Great King, p. 304, et seq.) The entire evidence on this subject, which seems quite conclusive, would determine the source of Shiloah to be some copious spring or fountain—the chief, if not the only one of the city— situated north, not far from the source of Kidron, supplied with tanks or reservoirs, probably the same as are still found there. This fountain was closed up by Hezekiah, and the overflow of its waters, brought down southward by an underground conduit, (2 Chronicles 32:4; Sir 48:17,) through the natural valley between Bezetha and Moriah on the east and Acra and Zion on the west, till, coming opposite the modern mosque Haram-es-Sherif, about midway of the temple area, it was turned eastward to the great reservoir under the temple, (under modern es-Sukrah, or the Rock;) thence, as it appears, southward to supply other subterranean tanks and cisterns known to exist within and around the mosque el-Aksa, on the southern limit of the ancient temple enclosure; thence southeasterly to the Fountain of the Virgin; thence southward to the Pool of Siloam; and thence to the Kidron and the Dead Sea. The waters of the fountain-head are known to resemble in taste those under the mosque, (the old temple site,) and those of the pools of the Virgin and of Siloam, showing that they have a common origin. It is already known that these pools are fed by the same stream whose rock-cut channel has been traced from Siloam to the southern wall of the old temple enclosure; while on the north, travellers, by putting their ears close to the ground, near the Damascus gate, “hear the noise of running water, which may be traced through the middle of the city (as above described) as far as opposite to es-Sukrah,” already mentioned. This is well attested, and this stream would seem to have been the main artery of the city and temple water works. Certainly the diversion of its waters through the city was one of the great acts of Hezekiah’s reign. Vast subterranean reservoirs, protected by heavy arched stone and mason work, and connected by pipes, still exist under the temple area and the city, which were filled partly by rain, but mostly by running water from abroad. These were reached through mouths, shafts, or wells in the temple enclosure, (Isaiah 12:3; John 7:37-38,) and elsewhere. This mysterious river, whose “streams,” or divisions, gladdened “the city of God and the holy place,” has a further symbolic significance of gospel grace and eternal life. See the figure expanded, in Ezekiel 47:1-12; Zechariah 14:8, and “the river of life” proceeding “out of the throne of God and the Lamb,”Revelation 22:1. Tacitus (Hist., book 5, § 12,) mentions the “fountain of living water” under the temple at Jerusalem, which Milton calls—“Siloa’s brook, that flowed Fast by the oracle of God.”Isaiah (Isaiah 8:6) refers to the gentle flow of its waters, imparting life and cheer to the city. 5. God is in the midst of her—Not the natural strength of the city, nor its improved fortifications, commissary supplies, extensive water works, military discipline, and arsenal stores, on which Hezekiah had bestowed such timely attention—not these were the strength of the city, but God, who was in the midst of her. Right early—Literally, at the uncovering of dawn; the earliest day streak, before the dawn proper; that is, immediately, in the opportune moment. 6. The heathen raged—Compare Isaiah 10:24-34, on Sennacherib’s entrance into Judah, and 2 Kings 18:17-35, on his blasphemous boasting. He uttered his voice—The voice of God is opposed to the arrogant and impious boasting of the enemy. This availed nothing, that caused the earth to melt, that is, the hearts of the enemy to dissolve in fear. See also Joshua 2:9. The Hebrew χεμ, (kohl,) “voice,” does not always apply to the human “voice,” or even to articulate sound; but always means an audible sound of some sort of definite import, as “a voice of rain,” (thunder,) 1 Kings 18:41; and “voice of chariots, and voice of horses,” 2 Kings 7:6. So “the voice of a marching in the tops of the mulberry trees,” 2 Samuel 5:24, (where see note,) might have been caused by a wind miraculously ordered. Isaiah (Isaiah 37:7) describes the overthrow of Sennacherib’s army to have been by a blast, or wind, (ψζη,) which would fitly apply to the simoon, the scourge and terror of Palestine and the Desert. See on Psalms 103:16; Psalms 11:6. Though its approach is heard at a great distance, in this case it awoke no soldier, owing to the preternatural sleep referred to in Psalms 76:6, where see note. 7. A refrain, as in Psalms 46:1; Psalms 46:11, which see. 8. Come, behold—An invitation to survey the fearful field of death. Read 2 Kings 19:35 9. Burneth the chariot in the fire—This, according to Ezekiel 39:9-10, would mean that the chariots should serve as common fuel for the inhabitants. Thus what was intended as an engine of destruction, God converts into the humblest use of peaceful life. Thus the sword also shall be beaten into the ploughshare, Isaiah 2:4. God will rebuke the pride and ambition of man. The allusion to the war chariot could apply only to Sennacherib’s army, not to the Arabians in Jehoshaphat’s reign, (2 Chronicles 20,) and is decisive against dating the psalm at the latter invasion. See the introduction to Psalms 47 10. Be still, and know that I am God—The great moral lesson of the psalm. The uproar of war is ended, the elements are hushed. The address is to Hebrew and Assyrian. Let the former “be still,” cease from his fears and anxieties, the latter from his arrogance and pride. Let God alone be exalted. He only is to be feared. Psalms 76:8 11. The Lord of hosts, etc.—This is the befitting refrain (Psalms 46:1; Psalms 46:7)for closing, as it is the key note and central idea of the psalm. To the chief Musician. A Psalm for the sons of Korah. 89504e470d0a1a0a0000000d494844520000013f000000f108030000008aed40e900000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 777878787979797979797b7b7b7c7c7c7d7d7d7e7e7e7f7f7f80808081818182828283838383838385858586868687878788 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f4a7b20cf0dbddad87edf75f5fae6eab3a1e7224e507f7be6ac67b0505b7a8cb97ee3a16f56e9d6e1ead4d35cffb8a88084a 22d794bc1b03bf5b9ed606bbb745febedb99ca7632ace8ccb02518a465e64db274c7e62f32a1d70d0d2e8cc66cdc48a959Deuteronomy 3a9965044adedf7def83ebcbcc4f882dc001003e7400c0a64110078c7d7891bc731089ae565adc2bc425dfb2f2b230958999 737273b0b0d2181437bedf38cb45c38515050094a193aeea481fbba8f0b0fac6ce2d908a840cc0a960435027d55153754801 a04cca7d342431a0305158f4f854d2721bfb0b267616a7fab28ddc4c1273c8a9589744a8a33514a93d9918618084a5c8603d 3599f4e6c993877ffdf702382185eda1c36151b9455ed3d6ceb6d54e72ea4add8dc72de14ccaef5754b9b8f49b5425350325 6dc0a3906f23e0ff14087f833f3e81cd0d207837b376b0075ee7b981921ecb9925b2ad100d26993d43537b4f337b3d4597b8 f4ae69cb78bd16c788bc9cc994d5aeaed599e6b9d3c39baf1badede3199e76e6ce73d3acf2e1817a19cdf51d3200399a9e56 283da9fec9cce8fb8b995897ff5115bf4eb4f0ac1a5e64412163144785c5d7004868bcbcb1b0bc02df66804f0f1ad873c6a9 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825a50fa23934b3b2d8307972f0e58f465edfcff98b61fc0df8f7f99a8065ddb3b1bfe3c1ab8827f8e41f0fa8948ad4fc767 c058859e4dc9c8ac8a3d546ed5e11525a395764885178755cba72eafddd5f77b9fc105f0cfd101f8e9eac7c352cfb4f040f4 4cddbc831b36495d5ed57095393e9142109f7e5cd2f264cf3af8e5af01b26edd8cbdbc445efa0a1b8a0309404421c213c0a2 222304a0e692e5a48de9cce1cbb7daaa06b776b332ae35a3bb976f6c5871c3150114f6043e60ed283fb769e0f3e5cde99fff c9ad5e832d2c384a044ab604e401102d4236240e3a286f1f367a7138fe92ed846124a395ca6c054e2d5232643a6d03562d2e b8e640c0a7727146031f8a88f20d8504b2bca0cfd46654c378ecbffb7fe49e7b9fea074b46abaa9dac0ba7fad66e36b7b7f6 a6dd38d95994fc0c4fbf9d7efd2b187b07826560c4b726503914fcf50260d72ff0e917bf4fd322582033fd6bccc67fe808Ecclesiastes 81e415747519c77a52f97aabb91e2536730711d33062b1e7b349abfbed8919f831c40bb88bff28dadf39df7eb90e7f2eff3c 3d39029cfc74faf5b592a68c6894e6db63dc6472d05aade2e24deb4e823ffed6879f6e313e8cb4af0faed121b99abe46c731 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The rest is at https://www.sermonindex.net/commentary/whedon/ 5-9. This second strophe continues the strain of praise to Jehovah the King. God is gone up—More fully, Psalms 68:18, “Thou hast ascended on high.” Prophetic of Christ, as quoted by Paul from the Septuagint of the last quoted passage. Ephesians 4:8. This going “up” of Jehovah is his return to his throne, from whence he had descended for the purpose of executing judgment on the nations. His return is triumphal, as becoming a conqueror. See note on Psalms 7:7. Thus by the ancient prophets a Christologic event is often seen through the medium of a Jehovistic act. This verse has led the Church to select this psalm for use on Ascension Day. Understanding—Hebrew, with a maschil, or causing to understand; that is, a song that shall rehearse the acts of God, for this only could give instruction. On “maschil” see note on title of Psalms 32. God is honoured by having his works understood, not as to their physical or civil relations only, but especially as to their moral and ultimate design. Here the lesson is the universal dominion of God as king over all nations. 8. God reigneth over… heathen—âåéí, (goyim,) Gentiles, heathen nations, and in Psalms 47:2; Psalms 47:8, “king over all the earth”—Psalms 47:4, “peoples.” This Jehovistic reign was fully vindicated of old by calling or defending his Church in the midst of hostile nations. Thus he displayed his sovereign power over Egypt, the nations of Canaan, Syria, Assyria, Babylon, and Arabia. But the language takes a prophetic form, and is fully realized only in the call and gathering of the nations under Messiah’s reign into one spiritual commonwealth, so often and strongly brought out by the great apostle to the Gentiles. See Ephesians 1:10; Ephesians 2:11-19; Ephesians 3:10. God sitteth upon the throne—To which he had ascended, (Psalms 47:5,) and where he receives the homage and submission of the nations. 9. The princes of the people are gathered—Literally, the willing minded of the nations are gathered. The word rendered “princes” means, willing minded, free, voluntary, and hence nobles, princes. These had voluntarily assembled, as representatives, to pay tribute to Jehovah, their liege Lord and sovereign. The language has a prophetic outlook of gospel times. The poet had just announced that “God reigneth over the Gentiles,” (Psalms 47:8;) and now the princes of the ςξιν, am-meem—peoples, nations—meet to tender their submission and homage. Even the people of the God of Abraham—The word “even” is not in the Hebrew, and “people,” here, (ςν,) is in the singular, of which peoples in the preceding line is plural. Taking the singular in its definitive sense of “people of the God of Abraham “—the Hebrew stock—and the plural in the sense of peoples, or nations of the Gentiles, which is in harmony with the connexion and admissible in usage, we derive the idea of the Church universal gathered out of all the nations: or, with Delitzsch, we may suppose “the princes of the nations band themselves into a people of the God of Abraham.” Shields of the earth belong unto God— “Shields of the earth” are, probably, here put for the princes of the nations just mentioned, who are the natural protectors of society. See Hosea 4:18, where shields is translated rulers. So God is called “our shield,” Psalms 84:9. These centres and heads of civil power are in the hands and at the disposal of God, and when they submit the people will follow. A Song and Psalm for the sons of Korah.Psalms 48 belongs to the same occasion, and is written in the same triumphal strain, as Psalms 47, with this peculiarity, that it celebrates the strong fortifications of Zion as the circumstance which caused terror to the enemy. It would seem that a reconnaissance had secretly surveyed this fortress, (Psalms 48:4-6,) and pronounced it impregnable, about which a dispute and division arose among the invaders, which, with the surprise and confusion caused by the “ambushments,” (2 Chronicles 20:22,) threw the bandit nations into mutual suspicion and alarm, and finally turned their weapons upon each other. The whole history, to which the psalm is a companion piece, is highly characteristic of the Arabian nations.The divisions are three. Psalms 48:1-3, the introduction; Psalms 48:4-8, the destruction of the enemy; Psalms 48:9-14, a thanksgiving. 1-3. These verses declare the glory of God in Zion, and the glory of Zion in the whole earth, first, for her strength and beauty, but chiefly as the abode and city of God. Thus the glory of God and of his Church is shown to be inseparable. Joy of the whole earth—The strength of Jerusalem was the admiration of the nations, but probably “joy of the whole earth” should read, “joy of the” whole land, namely, of Palestine. To the Hebrew only it could be a “joy.” The sides of the north—The hill Zion was cut on the north, northeast, and east by the deep Tyropeon valley. If we take éøëúé, (yarkethe,) dual, for the “two sides of the north,”—that is, north and northeast of Zion,—the description answers literally to the central strength and glory of Jerusalem in her earlier history, especially as beyond the Tyropeon, on the east and north, lay the rocky prominences of Ophel and Moriah, with their inaccessible fortifications, crowned with the palace of Solomon and the temple. It is wonderful that at this present time the excavations of Jerusalem are developing the amazing strength of the ancient walls and substructures in this same locality. But this strength of Zion is only a type of the imperishable defences and stability of the true Church. Matthew 16:18; Isaiah 26:1. God is known in her palaces—This was her crowning glory. It was “the city of the great King.” 4-8. In this division is noted the destruction of the people’s enemies. The kings were assembled—Pointing to a confederate army and a war council of the chiefs. This does not suit the Assyrian army, in which one ruling spirit, Sennacherib, held absolute sway. 2 Chronicles 32. See notes on Psalms 46. The definite article, “the kings,” indicates a specific number, perhaps known to the writer. So also the verb ðåòãå, (noa’doo,) were met, denotes an appointed meeting. It was a council to settle the plan of attacking Jerusalem, and here, evidently, the division and quarrel among themselves began, which on the morrow culminated in their overthrow. They marvelled… troubled… hasted away—The several steps leading to their ruin. They met in formal council, but broke up in confusion and fled in terror. Fear took hold upon them—They now saw they had committed themselves to an impossible enterprise, and being divided in counsel, and having no common bond but that of hatred to the Hebrew and love of plunder, mutual hate and jealousy soon predominated over all considerations of prudence and valour, and fear and disappointment soon rose to universal panic and frenzy. Meanwhile a supernatural dread of the God of Israel had seized upon them. To this must be added the alarm of the ambushments already noticed. 2 Chronicles 20:22. Thou breakest the ships of Tarshish—This figure occurs nowhere prior to Jehoshaphat, but aptly coincides with his reign; (1 Kings 22:48; 2 Chronicles 20:35-37;) and corroborates the date we have assigned to the psalm.“Ships of Tarshish” are ships built for the voyage to Tarshish, and hence proverbial for great and strong ships, and figuratively of “worldly powers” with formidable war preparations. See Isaiah 2:16; Isaiah 23:1. But where Tarshish was is not certain. 9-13. Here begins the special strain of thanksgiving and praise. We have thought… in the midst of thy temple—The king and people had repaired to the temple to ask counsel of God. See 2 Chronicles 20:3-13, to which this alludes. Thus the spiritual Church in all ages, in her deep affliction, renews her faith from the same source. According… name— According to the fame of thy works. The “name” of God is that by which he is known; not a title merely, but the sum of his manifestations. These offer a broad and endless ground of fear, trust, and praise, unto the ends of the earth. Mount Zion… daughters of Judah—The devout poet calls upon the chief cities of the kingdom to unite with the capital in this public rejoicing. 89504e470d0a1a0a0000000d494844520000010f000001d20803000000c551befd00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The rest is at https://www.sermonindex.net/commentary/whedon/ 12, 13. Walk about Zion—The call is not in the spirit of boasting or self confidence, but of gratitude, that they may witness for themselves the unharmed condition of the city, despite the proud threats and malicious plans of the enemy. Tell the towers… mark… her bulwarks—Count the towers, set your heart to the strongholds. The fortifications of Jerusalem were a marvel to the heathen, as the remains of them are to modern archaeologists. Ruins as old as the days of Solomon and of the first Herod are still traceable. They are seen in the foundations on the south and southwest of the temple, and in the “citadel” on the northwest corner of Zion, just south of the modern Jaffa gate. In this latter place the first forty feet of elevation of the principal tower is allowed to date as far back as Herod the Great, and was, probably, built upon foundations as old as David or Solomon. Rabbi Schwarz, (Pales., p. 273,) supposes this may be the “house of the heroes,” or the “corner of the armory house,” Nehemiah 3:16-17. Tradition has given it the name of “tower, or fort, of David,” but without authority. See note on Psalms 45:8. Various are the traces of massive, ancient fortifications in Ophel, Moriah, Zion, and the western and northern city walls, which modern discoveries have brought to light. Extensive excavations will do vastly more. But it is not to these physical strongholds, the terror of Zion’s enemies, to which the prophet would confine attention. These, to his eye, bore a higher significance as types and symbols of the surer defences of the living Church of God, in which sense the language of Psa 48:12-13, finds its true fulfilment. See the notes on Psalms 48:14 14. For this God is our God—Glorious confession! to which the astonished people are led by their inspection and circuit of the city walls. For ever and ever—Two of the strongest Hebrew words for endless duration. Even unto death—This certainly cannot be the idea of the original, for besides that it is a great falling off from the previous sentence, it is against the connexion. The point of the argument is to show the Church or Zion indestructible. We must either drop the Makkeph, and change the vowel points so as to read ςμξεϊ, (to eternity,) instead of ςμξεϊ, (unto death,) (and so the Septuagint, ειςτουςαιωνας, for evermore, Vulgate, in soecula, which agree with the context and scope;) or, accepting the Masoretic or common text, take the preposition ςμ, (‘al,) not in the sense of unto, as in the common Version, but of after, through, over, against, and read, “he will be our guide after, through, over, or against death.” Either of these renderings would be entirely according to the usage of the proposition, and would sustain the sense and harmonize with the connexion, which assumes that God will never resign the leadership of his people. Death is not a goal to be reached, as unto would imply, but an enemy or terror now vanquished, surmounted, or removed, so as to offer no impediment. The outlook is not upon an earthly future, but an immortality. The stability and endless prosperity belong not to the material Zion, but to the mystic, the Church in her spiritual and evangelical inheritance. “The gates of hell shall not prevail against it.” Psalms 68:20; Matthew 16:18. To the chief Musician, A Psalm for the sons of Korah.The theme of the psalmist, as in Psalms 37, 73, is the transient prosperity of the wicked contrasted with the everlasting blessedness of the saints, offered, as is common in Scripture, as an explanation and defence of that standing mystery of Providence, the present sufferings of the Church. The psalm fitly comes in as a meditation, after the experiences of the two preceding. Psalms 49:1-4 are an introduction; Psalms 49:5-15 contain the subject-matter of the discourse; while Psalms 49:16-20 conclude with a hortative admonition. In the musical performance, after the introduction, the two parts following might have been marked by the refrain, Psalms 49:12; Psalms 49:20. The psalm is the sixth and concluding one of this division of the Korahite songs. The others are found in Psalms 84, 85, 87, 88. It comes to us as a voice from the depths of the captivity. 1. People… inhabitants of the world—The subject is of world-wide concern, and the psalmist invites attention accordingly. It would seem by this call that the occasion of the psalm was one in which foreign nations, equally with the Hebrews, had cause to consider the brief and deceptive triumph of wickedness. çìã, (hheled,) world, here means world with reference to its duration—a period of time, age. The psalmist’s call is upon all the dwellers of this age. 2. Low and high—The classifications of this verse are intended, by mentioning the extreme orders of society, to comprehend all the intermediate ranks also, without exception. They are specifications under the general terms “all nations,” “all inhabitants of the age.” See note on Psalms 4:2 4. A parable—A poem where similitude is used, and things profound and spiritual are made more clear by comparison with things objective and sensible. Dark saying—That which lies beyond the realm of sense, particularly revelations or oracles from God. Same as “parables,” just named. Upon the harp—That is, poetically. In this form the bards of a people, in the earlier ages, often preserved important matter; (see an instance in Numbers 21:27;) but especially prophets and inspired men commonly delivered their messages in the diction, if not in the rhythm, of poetry. 5. Wherefore should I fear—The psalmist strikes at once into his subject. Days of evil—Days of calamity, persecution, and the apparent defeat of all his hopes. Iniquity of my heels—An unfortunate, because a too literal, translation. The word, indeed, means heels, but figuratively,—those that take by the heels, that is, supplanters, false friends, deceitful enemies. In Joshua 8:13, it is translated “liers in wait,” ambushed enemies. The verb is rendered supplant, Jeremiah 9:4; Genesis 27:36. The question is, Why should I fear in the day of adversity, when the iniquity of my insidious foes has encircled or circumvented me? To this question the psalmist addresses his argument. 6-9. His first argument is grounded on the insufficiency of wealth and worldly power to save life, or to bring back from the grave. Redeem… ransom—Two strong Levitical terms for regaining what has become legally forfeited—especially, where life had become forfeited—by paying an equivalent, or satisfaction, as in the case of the “firstborn.” Exodus 13:12-13; Exodus 34:20; Leviticus 27:27; Numbers 18:15. Redemption of their soul is precious—That is, the redemption price of man’s life is costly—too costly for man to pay. This applies to all men, but the psalmist is specially speaking of ungodly men, who place their whole trust in their riches. God only can redeem a soul. (See Psalms 49:15.) “Soul,” here, though it may be rendered life, has the sense, as in other places, of the ego, selfhood, or personality, equivalent to the total man. Under the law, the firstborn, mortgaged lands, captives of war, might be redeemed with money, but no man can pay to God a ransom or a satisfaction for the release of even a brother from the death penalty caused by sin. It ceaseth for ever—The ransom price is left off—absolutely and for ever omitted—or, as Ewald and others, “Is wanting for evermore.” The law makes no mention of it, and no man is so foolish as to propose or think of offering a redemption price, or satisfaction, for the release even of his body from death, “so that he should still live forever, and not see corruption,” much less for the release of his soul from guilt. God alone could provide this. This eighth verse, though parenthetically read, stands in close connexion as to sense with Psalms 49:7; Psalms 49:9-10, and might be transposed so as to read after Psalms 49:9, without parenthesis. 10. Wise men—A designation not only of men of learning and mental endowments, but of prudence, virtue, and piety. Fool… brutish person— The first is one who is dull, sluggish, of obdurate will, and averse to discipline, and always classed with impious persons; the second, “brutish,” are men who are distinguished for living for appetite, being of strong passions, and savage temper and stupid minds. Die… perish—The wise men “die,” but the “fool” and “brutish” perish. There is a wreck of their plans and hopes. They are not annihilated; the word will not bear this sense, and the whole argument contradicts it; for the subject of discourse is moral rewards, not immortality of being. No language could define more diverse characters or rewards. Leave their wealth to others—So that herein they have only a momentary advantage, and that in things of inferior worth. 11. Unable to redeem themselves from death, (Psalms 49:6-8,) these worldlings bend their thoughts to schemes whereby they vainly hope to perpetuate an ideal immortality, as if they could secure a posthumous enjoyment of their earthly grandeur. The futility of this scheme is the psalmist’s second ground of argument. Their inward thought—The thought of their inmost being, (÷øá, kereb,) the product of their profoundest faculty of reason and sensibility. The original is abrupt, but the sense is clear and pungent.Here we have the true measurement of their moral manhood; the highest reach and deepest soundings of their soul-life, and their spirit-life. 12. Notwithstanding their impotence to avert, and the futility of their schemes to disguise, the utter desolations of death, they are not won to wisdom. Abideth not—In Psalms 49:20 it reads, “understandeth not,” and which the Septuagint, followed by the Vulgate, Syriac, and Arabic, reads in this place, in order to make the two refrains correspond, but without authority, for variations in refrains are quite common. Like the beasts— All their attempts to perpetuate their name, and thus maintain an ideal immortality, are abortive, for still they “abide not,” but, like cattle, they die. The resemblance here seems to be not merely in the common fate of mortality, as in Ecclesiastes 3:19, “As the one dieth, so dieth the other,… so that a man hath no pre-eminence above a beast,” but in their stupidity as to the life to come, and their not seeing that wealth cannot raise them above this condition. See on Psalms 49:20 13. Learning no higher wisdom by observation, their posterity eulogize the example of their fathers and perpetuate their folly. 14. Like sheep—The imagery is startling. Death is personified as a shepherd, to whom these sensuous worldlings are committed. He leads or drives them into sheol, the region of the dead. Laid in the grave—Placed, or appointed there. Death shall feed on them— “On” is not in the original. The idea is rather, “death shall feed them,” that is, as a shepherd does his sheep. So also the Septuagint, ποιμανειαυτους, feed them. The feeding also implies tending, governing. They are completely under his power and dictation. What a shepherd, and what a flock! Upright shall have dominion—Literally, shall tread on them, as the conqueror does upon the vanquished. The idea is that of complete domination. In the morning—αχψ, (boker,) here, will not bear the figurative sense of soon, early, speedily, for the scene is laid in the invisible world. The word almost universally means “morning” literally, and so, also, here. The old commentators here found an allusion to the resurrection, and the eternal reign of the saints, and the language is perfectly suited to such an application, and to no other. There is no “morning” after “death” but at the resurrection, when the perfect and everlasting “dominion” of the saints here intended will obtain. See on Psalms 49:15, and Matthew 19:28 15. But God will redeem my soul—Surely “God will redeem” me. The particle is one of asseveration springing from undoubting faith. The word “redeem” supposes him to be first under the power of death. Faith in the resurrection of the body here discovers itself. The author not only speaks in his own person, but for all of his class. It was the common faith. From the power of the grave—Literally, From the hand of sheol. This does not teach that the righteous will not die, which would contradict not only the psalmist’s language here and at Psalms 49:10, but all fact and all Scripture. The antithesis lies not between dying and not dying, but between continuing and not continuing under the power of death. In the matter of dying the good and the bad are equal, but in the matter of redemption from death they are infinitely different. The victory of the righteous over the wicked does, indeed, partially appear in this life, but comes infallibly and in its fulness only after all have succumbed to death. The clear eschatological bearing of this passage cannot be avoided, and is further sustained in the next hemistich. For he shall receive me—The verb is the same as Genesis 5:24 : “For God took him.” So here, “for he will take me.”Keble: “He takes me home.” With the examples of Enoch and Elijah before him, and from the connexion of the argument, no other sense could apply. The verb is the same, and the form more full, in Psalms 73:24, “and afterward receive me to glory.” 16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said. Be not thou afraid—His argument has triumphed over doubt, and from the negative form of reasoning, and the contingent proposition, (Psalms 49:5,) “Wherefore should I fear?” the psalmist advances to the positive “be not afraid of,” or, thou shall not fear, the prosperous wicked. For when he dieth—The particle “for,” here takes its usual causal sense, because when he dieth, or, because in his dying, not all shall he take, not all his glory shall descend after him. Clearly this shows that the eye of the writer is still on the final result of things, the rewards of the life to come. The wicked are not here supposed, as a common order, or as a certainty, to be disrobed of their wealth and power till in dying. Here only is his certain judgment. Compare Luke 16:25, “Thou in thy lifetime receivedst thy good things,” etc. They shall never see light—Hebrew, for ever they shall not see light. “Light,” here, is to be taken spiritually for joy, hope, prosper-ity, blessedness, as in Job 18:5; Psalms 97:11; Psalms 112:4; Isaiah 60:1. This, applying to the wicked after death, as a hopeless deprivation, has no doubtful meaning. The opposite of this is the blessedness of the righteous. On these grounds the faith and hope of the Church rest, and endure the reproach of the world and the struggle of the ages against wickedness and wicked persecutors. Understandeth not—Is ignorant or inconsiderate of his honourable rank in creation, and the glorious end for which he was made. Like the beasts—The similitude here is in the want of understanding, that is, spiritual wisdom. Both live lives of appetite and instinct, with no evidence of hope in a higher destiny. In Psalms 49:12 the resemblance was in their common mortality. Perish—Is not in the original, which simply reads, “He has been like the beasts, they have been alike.” A Psalm of Asaph.This psalm fitly follows Psalms 49, both from its didactic style, and its call upon the people for attention. Comp. Psalms 49:1; Psalms 50:7. In the former the Church is warned against fear or complaint at the prosperity of the wicked and the sufferings of the righteous; in this they are reproved for a formal religion to the neglect of a vital one. The former rebukes an envious longing for this world, the latter a disrelish for spiritual things. Its exposition of the true import and spirit of acceptable worship unfolds the true gospel of the Old Testament.Psalms 50:1-6, introduce God as sitting upon the throne of judgment, and the covenant people arraigned before him; Psalms 50:7-15 are a rebuke of the delusion and emptiness of a merely ritualistic worship; Psalms 50:16-23, contain a warning to such as live in secret immorality while they profess to be God-worshippers.TITLE: Asaph—A numerous family bore this name, of whom the father, a Levite of the family of Kohath, 1 Chronicles 6:39, was chosen to be one of three master musicians. 1 Chronicles 15:17; 1 Chronicles 15:19; 1 Chronicles 25:1-2. He was a man of distinction as a poet, musician, and “seer.” 2 Chronicles 29:30. The family flourished in the days of Jehoshaphat and of Hezekiah. 2 Chronicles 20:24; 2 Chronicles 29:30, and after the captivity, Nehemiah 7:44. Twelve psalms are ascribed to Asaph, of which the fiftieth is the first, the others standing in a group in the third book of the Hebrew Psalter, namely, Psalms 73-83. They are distinguished as models of didactic psalms, with a vein of prophecy, and an ample retrospective view of the providential history of the nation. 1. The mighty God, even the Lord, hath spoken—Hebrew, God, God Jehovah, hath spoken. The psalms of Asaph are Elohistic. The name “God” appears ten times in this psalm, the name “Jehovah” once. This accumulating of titles is not to give a turgid exordium, but to make a solemn impression of the judicial summons, Psalms 50:4-7, for the trial of his people. The titles mark a gradation in the sense, ΰμδιν, (Eloheem, God,) plural, the pluralis excellentia, being more emphatic than ΰμ, (el,) the Mighty One. As if he would say: “The Almighty, the most awful God, Jehovah,” etc. The fundamental idea of the first two titles is that of almightiness, the second being intensive of the first; that of the last is self-existence. Called the earth—All nations, all mankind. From the rising of the sun—ξζψη, (mizrahh,) east, where it stands opposed to west, as here, denotes the extreme east, the sun rising, that is, the extreme part of heaven, as ξαεΰ, (mahboh,) going down of the sun, does the extreme west, which, according to Hebrew ideas, represented the utmost boundaries of the world east and west. 2. Out of Zion—The seat and source of supreme authority. Perfection of beauty—Not to be taken physically, but morally, as the abode of God. Psalms 48:2 3. Is an allusion to Leviticus 10:2; Numbers 16:26. See Psalms 97:3. Tempestuous—Like the terrifying scenes of Sinai, Exodus 19:16. Compare Psalms 18:8-14 4. The heavens… the earth—These are summoned as witnesses, as Deuteronomy 4:26; Deuteronomy 30:19 5. Gather my saints— “My saints” are here defined as those that have made a covenant with me by sacrifice. This “covenant” is recorded Exodus 24:7-8; comp. Hebrews 9:19-20. It was national, solemn, perpetual, sealed in blood, and comprehended all of God’s revealed will, and now God is to judge whether they have fulfilled it. 7. Hear, O my people—The court and witnesses being called, (Psalms 50:1-6,) the case is now opened. The charge is, that they had backslidden in heart, lost the spirituality of their religion, and their worship consisted only in empty forms. Compare Revelation 2:1-5. In Psalms 50:8-13 God is not to be understood as condemning their forms, as such, but only their substitution of forms for vital and heart piety. They had merged the spirit in the letter, the substance in the shadow, and thus their heartless worship became a lie. Comp. Matthew 23:23 13. Will I eat the flesh of bulls—Such gross ideas of worship as linger in the mere forms, as if God delighted in them, arise from gross ideas of God, and this is the source of corruption in all heathenism and false religions. 14. Offer unto God thanksgiving— “The calves of the lips,” says the prophet, Hosea 14:2, which the apostle calls “the sacrifice of praise to God,” Hebrews 13:15. The Hebrew reads: Sacrifice to God a todah. The todah was a praise offering, one of the species of “peace offerings,” described Leviticus 7:11-15, the fundamental idea of which was, thanksgiving to God for reconciliation, or peace, with him. So, also, the next line—pay thy vows—refers to the “freewill offering,” another species of “peace offering,” described in Leviticus 7:16. It was an offering which the individual had freely and voluntarily assumed. The idea of the text is, that to offer to God, from the heart, thanksgiving and praise, and to heartily fulfil their covenant vows, the things signified by the external sacrifice, is the real requirement and intent of the law, without which the form is only empty mockery. Compare 1 Samuel 15:22-23 15. Call upon me… I will deliver thee—Acting upon these instructions, and meeting the spirit and intent of the law, your prayers will be acceptable and will be answered. 16. But unto the wicked—Hither-to God has addressed and judged the dead formalist—the blind Pharisee. He now speaks to a class who add to the hypocrisy of ritualism an immoral life, still holding the profession of the covenant people of God. 17. Instruction… words—The first refers to discipline, the last to verbal revelation; the one is designed to nourish and enlighten, the other to govern, the man. Compare “nurture and admonition [instruction and discipline] of the Lord,” Ephesians 6:4. Both are treated with hatred and contempt by the class now addressed. 18. Thou consentedst—A charge of complicity and participation with civil wrongs and personal vices. These things they did covertly. 19. Mouth to evil… tongue frameth deceit—Wholly given to lies. Their business is to devise deceitful pretexts for unlawful gains and lustful pleasures. 20. Thou… speakest against—In Psalms 50:19 they are seen framing “deceit,” now it comes out into public slander. Thine own mother’s son—In polygamous countries brothers have not always the same mother. Here the idea of a common motherhood as well as fatherhood marks the closest relation, and the crime of alienation and slander is thereby aggravated. 21. I kept silence—The delay of judgment caused them to infer that God took no judicial notice of their sins. Thou thoughtest, etc.—Here is the common delusion of sin. The more corrupt the heart, the less sinful will sin appear; and such persons form their estimates of the divine character by comparison with themselves. Set them in order before thine eyes—The setting “in order” is a judicial opening and arranging the case, as to law, fact, and testimony. See Job 13:18; Job 23:4. When God shall do this “every mouth shall be stopped, and all the world become guilty before God.” Romans 3:19 23. Whose offereth praise—Sacrificeth a todah, or peace offering, because he is reconciled to God. (See Psalms 50:14,) That is, whose “offereth” heart-felt thanksgiving with the accustomed peace sacrifice, uniting the form and the spirit. This stands opposed to the formalist, Psalms 50:7-13. Ordereth his conversation—Hebrew, his way, that is, his daily moral life. This applies reprovingly to the immoral class, Psalms 50:16-22. Thus, to worship God in spirit and truth, and to regulate the moral life according to the divine law, will alone assure “the salvation of God.” To the chief Musician. A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.The date, authorship, and occasion of this psalm point to 2 Samuel 12, as fully suggested by the title. As a penitential psalm it holds a pre-eminent rank. Its profoundly spiritual, doctrinal, evangelical character, has caused it to be widely repeated in the Church in all ages in homily, in hymns, and in litanies. It fathoms the depth of true contrition and confession, and is the true out-reaching of a sinking soul after God.The most general division of the psalm may be rendered in two parts, the prayer for forgiveness, Psalms 51:1-6; the prayer for renewal, Psalms 51:7-19. In Psalms 51:13-15, vows of praise and of activity in leading back transgressors are mingled with prayer. The last two verses have an air of liturgical supplementation to the psalm, as if by a later hand, but they should be considered as the natural outgoings of a king’s heart for the safety and prosperity of his people and capital, with an undertone of deprecation of that public wrath which was now due to his sins, and threatened his kingdom.TITLE: Chief Musician—The precentor. When Nathan the prophet came unto him—See 2 Samuel 12:1-13. After he had gone—About a year after. 2 Samuel 12:14 1. Have mercy upon me—Psalms 51:1-2, are a simple, earnest plea for mercy. In the greatness of David’s guilt the compassion of God afforded the only ray of hope. According to thy lovingkindness—The infinite “kindness” of God could alone supply a rule of measurement for that grace which the enormity of his offences called for. (Compare “according to the riches of his glory,” Ephesians 3:16.) This quality and fulness of grace are twice urged by the particle “according.” Multitude of thy tender mercies—The greatness and manifoldness of grace are still kept in view. 2. Wash me thoroughly—Literally, multiply to wash, or wash me much, or many times. The word belongs to the fuller’s art of cleansing by treading with the feet, or scouring, and is intensive of thorough work, because of the difficulty of cleansing on account of deep stains. 3. In Psalms 51:3-5 are brought out more distinctly the psalmist’s clear sense of guilt, and his free confessions. I acknowledge—Literally, I will know. The word is expressive of clear internal perception of sin. The willingness to know sin is the first step towards repentance, and the open expression of this knowledge is the exact idea of acknowledge, confess. Transgressions—He uses the plural here as in Psalms 51:1. He had caused the death of Uriah, used deceit, covered his sin, hardened his heart, dishonoured his family, and weakened his kingdom, added to the breach of the seventh commandment. Thus one sin never stands alone, but, as Perowne says, “each single transgression is the mother of many.” Each sin has a malignant and multiform embryonic vitality. 4. Against thee, thee only—The particle rendered “only,” should here take its radical signification of separately, apart, as it often does elsewhere. The sense is, “against thee, against thee” apart, or separately, from all human relations of my offense, have I sinned. His sin against humanity was great, but he now sees more clearly than ever that each sin against humanity is a sin against God, and it was the divine law, the relations of his soul to God, which gave sin its peculiar turpitude. That… mightest be justified—The telic use of “that” appears strongly here, and the doctrine stands thus: From the relation of all souls to God every sin against man lies primarily against God, to the end, or final consequence, that God, who is the supreme and ultimate judge of all human conduct, may be justified in his sentence upon the wicked. 5. I was shapen in iniquity;… in sin… conceive me—The verb rendered “shapen” simply denotes the being born. The words “in sin,” etc., do not imply any thing sinful in the means leading to that birth, but merely the being born with a sinful nature. The text is of like import with Ephesians 2:3, “And were by nature the children of wrath, even as others.” This confession of natural depravity was not made in abatement of actual transgression, but to show that David not only abandons every plea of self-justification, but also of self-restorative power. 6. In the inward parts:… the hidden part—Literally, the reins and the covered parts, two synonymous words which, in Hebrew psychology, correspond to the New Testament phrase, “inner man,” or “inward part,”Luke 11:39; Romans 7:22; 2 Chronicles 4:16; Ephesians 3:16; and must here be understood generically of the entire spiritual and psychical nature of man. In Job 38:36, the connexion, and the parallel word rendered heart, require us to understand the mind, intellect. See also Psalms 16:7. David assigns inward part as the seat of truth and wisdom, which determines it to be the seat of thought and purpose as well as feeling. The Hebrews had no metaphysical system of thought, but located the mind or sensibilities phenomenally; that is, according to their sensible effect on the nerves. Truth here takes the sense of integrity, uprightness, and wisdom that of the knowledge of God. 7. Purge me with hyssop—The allusion is to the purification from death-corruption, as recorded Numbers 19; Numbers 31:19, the substance and ritualistic form of which were the strongest and most imposing known to the Mosaic law. Both the sprinkling and washing are referred to: “Sprinkle me with hyssop; wash me,” etc. See Numbers 19:19. The pollution by the touch of a dead body was considered as the infection of death, and the purifying element, which must be correspondingly strong, was the essence of the blood and flesh of the “red heifer,” with the alkali from the ashes of the “cedar wood” mixed with living water, partaking at once of the nature of a sin offering and a holocaust, or burnt offering; that is, of an expiation, and a complete surrender to God. The idea of purification from the corruption of in-reigning death as the penalty of sin, was fundamental to the institution. Whiter than snow—Compare Isaiah 1:18 8. Bones which thou hast broken—The crushing of the bones, says Perowne, constituting, as they do, the strength and framework of the body, is a very strong figure, denoting the most complete prostration, mental and bodily. Psalms 6:2 10. Create in me a clean heart—The spiritual work, heart renewal, is constantly before the royal penitent, and this is nothing less than a new creation. The word create is the strongest known in the Hebrew for bringing into being that which did not before exist, as Genesis 1:1. Comp. Ephesians 2:10; Ephesians 4:24; and “new creation,” 2 Corinthians 5:17; Galatians 6:15. The renewal of the heart by creative energy is a purely evangelical idea. Right spirit—The word means a steadfast, established mind; one that could stand firm and resist temptation. See Psalms 78:37 11. Take not thy Holy Spirit from me—That Spirit which came upon David at his anointing as king, (1 Samuel 16:13,) and by which he had achieved all his victories, he had now forfeited, and he deprecates the justice which would take back the forfeiture. With the divine rejection, as with Saul, would follow that by the people of Israel. 1 Samuel 16:14; 2 Kings 24:24. The order follows in moral sequence no less than in judicial judgment—loss of the favour of God, loss of providential rank and honour, loss of the soul. “They that despise me shall be lightly esteemed.” 1 Samuel 2:30 12. Uphold me with thy free Spirit—The idea of “uphold,” here, is to confirm, render permanent. David desires that the restored state be sustained and abiding. This is the point of the petition. But he has not in himself the elements of this stability. God only can “restore the joys of salvation,” and he alone can cause him to stand firm in this restored life. The word “free,” in the Hebrew, is often used as a substantive to denote a prince, noble, grandee; and thus the Septuagint and Jerome understood it. This gives the sense of a governing, or princely Spirit, with the idea of liberality implied, (see Isaiah 32:6; Isaiah 32:8,) and this meets the point of the request: By thy governing Spirit establish me. If we understand by “free spirit,” “not the Holy Spirit, but the human spirit made free from the dominion of sin by the Holy Spirit,” (Delitzsch,) still the doctrinal recognition of the Holy Spirit’s influence upon the heart is the same. But the sense we have given more naturally connects with Psalms 51:11 and the parallelism, and is sustained by usage. 13. Will I teach transgressors—Thus the psalmist would show forth his gratitude for that renewal and establishment in righteousness for which he agonizes. And for this he would be prepared only when he himself should be fully reinstated in the divine favour. How he fulfilled this promise is shown in some of his subsequent psalms, as Psalms 32, 40, , 103, which should be read in this connexion. Thy ways—The way of thy commandments. Shall be converted—Shall turn to thee. The verb is active, and is broadly significant of entire and hearty repentance. The example of his forgiveness should encourage others to repent. 14. Bloodguiltiness—A direct allusion to 2 Samuel 11:14-17. He covers nothing of his sin, but openly calls things by their right names. The word rendered “bloodguiltiness” is in the Hebrew simply bloods, (plural.) In the singular it is often used for wilful blood shedding, the taking of human life by violence; in the plural, as here, uniformly so. Sing aloud of thy righteousness—Thus, after forgiveness, according to the law of Moses, comes the offering of praise and thanksgiving. See on Psalms 51:19, and Psalms 107:22 15. Open thou my lips—His lips were closed as to praise and thanksgiving. How can a guilty soul speak the praises of God? He longs for the return of the spirit and freedom of praise. See Psalms 40:3, which was written after his recovery. 16. Thou desirest not sacrifice—The word æáç, (zebahh,) sacrifice, is the generic term for bloody offerings, but more especially for sin and trespass offerings. The law of Moses made no provision for the forgiveness or expiation of such sins as David had committed. See Numbers 15:30-31. He felt that he had passed the ordinary limits of expiable sins. Forms and types now availed nothing. But if the letter and the form were impotent, he would still appeal to the spirit of the sacrificial system. If the blood of a bullock or of a lamb could avail nothing now, and the death penalty still hung darkly over him, yet God would not overlook the true spirit of contrition, and a heart bleeding and broken by penitential sorrow. This is another instance of his profoundly evangelical views of the expiatory system of Moses, as pointing to an expiation and a pardoning power beyond the letter of the law. Afterwards he referred back to this crisis of his agony, where he felt the conscious insufficiency of the bloody sacrifices under the law, and it became the occasion of a glorious Messianic prophecy. See on Psalms 40:6-8, and compare Hebrews 10:5-10, and the notes there. 18. Do good… unto Zion—As a king he feels he has exposed his people and kingdom, no less than himself, to judgments, and these public calamities had been sternly foretold by Nathan. 2 Samuel 12:10-12. They must suffer with him; yea through their suffering the king more profoundly suffers. Build… the walls of Jerusalem—A figurative expression for the prosperity and strength of the nation, and as a proof or symbol of the divine protection. See Psalms 69:35. Or, it may be an allusion to the unfinished walls and fortifications in David’s time, which were completed in Solomon’s reign. 1 Kings 3:1; 1 Kings 9:15; 1 Kings 9:19. It is not necessary to suppose these last two verses of the psalm to have been added by the returned exiles, much less that they are proof that the entire psalm was written at that date and by another hand than David’s. The word rendered “build” is never, in our version, translated rebuild, and seldom bears that sense. Hitherto David’s wars had been carried on in the enemy’s country, and it would be but natural that he should anticipate the possibility of a recoil of his foreign victories by an invasion that would test the strength of the fortifications of his capital. Having finished his penitential prayer for himself, and with his eye on the fiery denunciation of the prophet above alluded to, “the sword shall never depart from thy house,” his kingly heart turns to his people in prayer for their safety and the stability of his kingdom. 19. Sacrifices of righteousness—The construct or genitive relation of the nouns yields the sense of sacrifice in order to justification—expiatory sacrifices. So the word denotes Psalms 51:16. In perfect analogy with this construction, the phrase sacrifices of thanksgiving, the exact opposite, occurs; that is, sacrifices for, or to express, thanksgiving for justifying favour received. See Psalms 107:22; Psalms 116:17. Burnt offering and whole burnt offering—Two synonymous words, the latter in apposition to the former, and added for emphasis, as in 1 Samuel 7:9. The order of sacrifices here observed is to be noticed. The “sacrifices of righteousness” were for expiation, or atonement; the “burnt offering” “was the sacrifice of entire, full, unconditional surrender to Jehovah.” The former for justification, the latter expressive of complete self-consecration. Bullocks—Young “bullocks,” as being fat, vigorous, and full of life. The description gives the climax of acceptable worship and of national prosperity. To the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.The title sufficiently indicates the occasion of the psalm in the tragic story found in 1 Samuel 22:6-19. Though the psalm wears a personal aspect, it is of general application. The wicked man who is the hero of the song, is the impersonation of the cruelty, falsehood, and hypocrisy which in all ages have betrayed the living Church into the hands of its persecutors; and what Doeg does to David and to the priests of Nob has been repeated throughout the world upon a larger scale. The psalm is the beginning of three maschils, (Psalms 52, 54, 55,) written by David in a similarly didactic style, and belonging to the Sauline period. Its matter falls into three divisions. Psalms 52:1-4 are a description of the falsehood and hypocrisy of his persecutor; Psalms 52:5-7, of his downfall; Psalms 52:8-9, of the psalmist’s assured prosperity and trust in God.TITLE: Doeg the Edomite—How this foreigner came to acquire such influence and rank in the councils of Saul is not known. Nothing is known of him beyond the statements of 1 Samuel 22, except that in 1 Samuel 21:7, we learn that he was “the chiefest of the herdmen.” From the fact that it is there said that he was “detained before the Lord” at Nob, it has been inferred he might have been a proselyte, detained for the fulfilment of some vow. See further on Psalms 52:1; Psalms 52:7 of the psalm. 1. Why boastest thou—This must be understood as an address to Doeg, not to Saul, to whom David ever observed a respectful and loyal deference. “It is bad enough to behave wickedly, but bad in the extreme to boast of it as a heroic act.”—Delitzsch. He that boasts of success in evil doing boasts of evil doing. O mighty man—Hebrew, O hero! A hero in crime. He had gained the title by slaying eighty-five priests of Nob and betraying David. This had brought him into favour with Saul as a supple tool for the accomplishment of his purposes. He was also chief of Saul’s servants. 1 Samuel 22:9. Goodness of God endureth continually—Therefore trusting in it, I shall triumph at last. 3. Evil more than good—The sense is, evil and not good, falsehood and not speaking “righteousness.” The good and the true were not loved at all. 4. All devouring words—Literally, all words that gulp down. Words which swallow a man, as a voracious animal gulps his food without mastication. All such words of falsehood this “hero” in crime and perfidy loved, and none others. It is evident that Doeg was a man of marked ability, and of artful, insinuating address. 5-7. These verses describe the downfall of this wicked man. God shall…destroy thee—Literally, God shall break thee down: cause thee to fall with a crash. Sudden and irretrievable ruin would end his boastful career of crime. For ever—The fall of the wicked is without relief or hope. Pluck thee out of thy dwellingplace… root thee out of the land—Descriptions of the utter extirpation of his plans and social standing. 6. The righteous… shall see, and fear—They shall be filled with awe and reverence at the signal judgments of God, whereby the turpitude of sin and the holiness and justice of God are made manifest. To deter men from sin, and to inspire confidence in the rewarding government of God towards the righteous, are the chief exemplary ends of moral punishment. See Deuteronomy 13:11; Deuteronomy 17:3; Deuteronomy 19:20; Revelation 15:4. And shall laugh at him—Not as a vanquished enemy, which the Old Testament morality forbade, (Job 31:29-30; Proverbs 17:5; Proverbs 24:14,) but at the impotence of his futile schemes as against the rule of God. See on Psalms 2:4; Psalms 58:10-11 7. The righteous now speak. Lo, this is the man—Literally, Behold the strong man, or the hero. The same word is rendered, in Psalms 52:1, “mighty man.” The moral points in the history of this fallen man are, He made not God his strength; he trusted in the abundance of his riches, for acquiring which his office and rank gave great opportunity, 1 Samuel 21:7; 1 Samuel 22:9; and he strengthened himself in his wickedness; that is, in the success of his wicked devices. Worldly men might ascribe his downfall to political causes, as the death of Saul and the transfer of the kingdom to David, but faith discerns in it the avenging hand of God. 8. But I am like a green olive tree—The contrast now appears between the psalmist and his enemies. These had been uprooted, (Psalms 52:5,) he had taken deeper root and had sent out a more fruitful branch. The olive was the emblem of peace, riches, prosperity and beauty, Genesis 8:11; Habakkuk 3:17; Hosea 14:6. In the house of God—The idea of the “olive tree in the house of God,” Stanley suggests, is borrowed from the choice trees, (among which was “the venerable olive,”) planted of old in the sacred enclosure of the temple, and then, as now in the same place, (the Harem es-Sherif, or noble Sanctuary of the Moslems,) proverbial for their beauty and sanctity. David knew no piety that was not rooted in God, and fed by the ordinances of his house. Though now exiled and persecuted, he was in union and fellowship with all lovers of the true Church. 9. Because thou hast done it—Because thou hast done what I had hoped for, namely, overthrown the wicked and vindicated and upheld the righteous. This was cause of praise and rejoicing, as it is in all ages with all lovers of God and the well-being of society. I will wait on thy name— Parallel to, I trust in the mercy of God, Psalms 52:8. The “name” of God is often used for God himself; to “wait on” his “name,” is to wait for him, for the manifestation of his glory. It is good before thy saints—That is, that men should “trust” and hope in God, and “wait” the unfolding of his plans and the rewards of his righteousness. To the chief Musician upon Mahalath, Maschil, A Psalm of David.This psalm is a reproduction of Psalms 14, with a slight revision, perhaps to adapt it to another occasion or another style of music. The upon Mahalath, in the title, (sickness, sorrow,) would seem to denote some instrument or mode of music of a mournful kind, “after a sad tone or manner.”—Delitzsch.) The word occurs only here and in Psalms 88, title, (where see note,) and in both psalms a pensive and desponding strain prevails, though in Psalms 53, it is slightly alleviated by hope. In this psalm the word Jehovah does not occur, but Eloheem, God, occurs seven times. In Psalm xiv the latter name occurs three times, and Jehovah four times. In both, the number seven is preserved. It remains for us only to notice the few variations from Psalm xiv which are of any exegetical importance. 3. Every one of them—The distributive, each one, denoted by the suffix pronoun instead of the collective, the all, the totality, denoted by the prefix article in Psalms 14:3. The two passages, taken together, furnish the most literal declaration of universal, total, depravity, that words can give. 5. There were they in great fear—The particle ùׁ ?í, (sham,) may refer to time as well as place; then they trembled with fear, etc. Where no fear was—Where there was no ground of fear, no visible cause. This has been supposed to refer to a supernatural panic, such as God struck his enemies with at different times. Thus Hammond: “God struck them with a sudden consternation for which there was no visible cause, and so they fled.” Others suppose it may mean, as in the destruction of Sennacherib’s army, that “in the midst of their proud security, when they were free from all apprehension, they were smitten with terror.”—Perowne. So, also, Venema. It is a warning to the proud enemies of God and persecutors of Zion, that their destruction will come by the invisible agencies of God at a moment of fancied and fatal security. See Job 15:21; 1 Thessalonians 5:3. For God hath scattered the bones—The judgment is from God, sudden, wide, wasting, terrible. Their “bones” should be dismembered, and strewn upon the earth without burial, to bleach in the sun. Thou hast put them to shame—This address is to the persecuted righteous. The enemies of the Church had already “encamped against” them. But the righteous shall “put them to shame, because God hath despised them.” Thus faith triumphs and the godly are delivered. To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphim came and said to Saul, Doth not David hide himself with us?The interpretation of the psalm must fall in line with its title, remembering the great law of revelation, that no Scripture is of exclusive reference to one person, but every part illustrates a principle of universal application. 2 Peter 1:20.TITLE: Neginoth, Maschil—See on titles of Psalms 4, , 32. Ziphim—See the history, 1 Samuel 23:19; 1 Samuel 26:1. The city of Ziph was about twenty three miles south of Bethlehem, in the mountains of Judah. The ruins are still seen, called by the Arabs Zif. Doth not David hide himself— Compare the history, and Psalms 54:3 of the psalm. 1. By thy name—For, or on account of, thy name. The name of God is that by which he is known: the manifestation of his nature and attributes, whether by titles or acts. It is the honour of God—his public fame as avenger of wrong and defender of the oppressed—to which David appeals. Comp. Exodus 32:12; Joshua 7:9; Psalms 20:1. By thy strength—The divine nature and strength are his dependence. God is both disposed and able to save. 3. Strangers—The word denotes foreigners, heathen, those who are not of the seed of Israel. If the reference is to the Ziphites, such they were to David in spirit, and in this moral sense the word often occurs. Compare Jeremiah 23:14; Matthew 18:17. But it may refer to Doeg the Edomite, and the political intrigues of his nation through him, to destroy the Hebrew monarchy. Oppressors seek after my soul—Fierce men search after my life. They were Saul’s spies, and the allusion seems to be to the king’s order, (1 Samuel 23:23,) “See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me… and I will go with you.” 4. Behold, God is mine helper—From the treachery and enmity of men the psalmist turns in confidence to God. Help, here, literally means to surround, as if to protect on all sides. The complementary word in the next hemistich is uphold, support, make strong. The participial form of the two words denotes a present helping and upholding, as if faith already felt the prayed-for relief. Calvin: “Then must it needs be that he excelled wonderfully in strength of faith, whereby, surmounting so many obstacles, he penetrated even from hell to heaven.” The form is very expressive, not only counting God in the class of his helpers, but placing him as his sole reliance. 5. He shall reward evil unto mine enemies—The “evil” they sought to do to me shall recoil upon themselves. God shall turn it back upon them. So the word rendered “reward” properly signifies. It is another instance of the lex talionis. Cut them off in thy truth—The optative sense, here, is to be taken in connexion with the qualifying words “thy truth.” Only in accordance with this does David invoke divine interference. Immutability and authority of law are the gist and essence of the prayer. If these fail all is lost. Prayer for the deliverance of the righteous cannot be answered without the reformation or the destruction of the wicked; that is, destruction as to their power to do evil. 6. I will freely sacrifice—Hebrew, with a free-will offering I will sacrifice, etc. ðãáä, (nedabah,) is always used for the free-will offering in the Pentateuch, and generally elsewhere. Its peculiarity consisted in its pure spontaneity, springing solely from the willing heart of the worshipper, without the prompting of a legal requirement or an antecedent vow, with which it, namely, the votive offering, stood in contrast. The free-will sacrifices of the text “were not spiritual in opposition to the ritual sacrifices, (as in Psalms 50:14; Psalms 51:17,) but ritual as an outward representation of the spiritual.”—Delitzsch. The free-will offering belonged to the class of peace offering on receiving the answer of prayer, and assured acceptance and fellowship with God. The remaining members of the verse corroborate the view here given. It is good—That is, thus to give thanks. 7. Hath delivered… hath seen—The past tense of the verbs is the language of faith, which speaks of future events as already accomplished, “and calleth those things which be not as though they were.” Romans 4:17. Mine eye hath seen, etc.—The words his desire are not in the text, which simply reads, Mine eye has looked on my enemies; an expression to be interpreted idiomatically. Not merely that they had approached so near that he saw them in their retreat, which, indeed, is quite probable, but that he “calmly surveyed them without alarm, for he feels that the shield of God’s power and love is cast over him to protect him,” (Wordsworth,) with the idea further implied, that God had given him to see their downfall in the miscarriage of their plans, as in Psalms 59:11; Psalms 92:12, where “his desire” is not in the text. To the chief Musician on Neginoth, Maschil, A Psalm of David.We must decline all other opinions, and accept the more common one that the psalm is Davidic. The kingly author is in grief; betrayed by many of his chief men, especially his favourite counsellor, the nation in a state of alarm, the capital in commotion, government in the whirl of revolution, while falsehood and rumour are rampant. The style is bold and impassioned, suiting a soul agitated to its depths. The descriptions suit no occasion so well as the condition of David at the moment when Absalom’s rebellion had reached its culmination. 2 Samuel 15.The psalm may be grouped in two general divisions. The first, Psalms 55:1-15, depicts the distressed condition of the psalmist, caused by the personal hatred of his enemies against himself, Psalms 55:3-8; by the tumult and misrule of his capital, Psalms 55:9-11; and by the treachery of his chief counsellor, Psalms 55:12-14. The second group is in the tone of confidence and prayer, Psalms 55:16-23. There is a strong blending throughout of personal grief and commiseration of public calamity. But above the lowering, surcharged storm-cloud, he at length rises in the calm spirit of trust and hope.TITLE: Neginoth—Stringed instruments. Maschil—A “maschil” is a didactic psalm. Thus Psalms 47:7, Sing a maschil, (Hebrew,) is to sing a psalm for instruction, or causing to understand. 1. Give ear… hide not thyself—Strong, anthropomorphic words. His urgent cause requires instant personal attention and public action. God seems to conceal himself, or not to hear, when he withholds or delays the sensible answer of prayer. Isaiah 1:15; Lamentations 3:56 2. I mourn in my complaint—I wander about in my complaint. As one who has lost his way, I go up and down in meditative grief. The word rendered “mourn” signifies to wander, to roam about. “Here it is used of the restless tossing to and fro of the mind filled with cares and anxieties.”—Perowne. Make a noise—I groan, and cannot repress my cry of pain. The Hiphil form of the verb gives the sense of compulsion, “I am forced to cry out,” I have no power to repress my complaint. 3. They cast iniquity upon me—The figure is borrowed from setting in motion, or casting down from a height, weighty stones, or other instruments of death, upon an enemy, as Psalms 140:10. They had hurled iniquity upon him by false accusations, threats, and dark conspiracies. See 2 Samuel 15:7-8; 2 Samuel 19:19 4. Sore pained—Literally, writhes. Terrors of death—Terrors which precede or accompany death. 5. Horror—A rare word, translated trembling, Job 21:6; fearfulness, Isaiah 21:4; and horror, Ezekiel 7:18. Overwhelmed me— Septuagint, darkness has enveloped me. The psalmist was involved in doubt and apprehension. Thus far the inward commotion of his mind gives itself utterance. The next three verses voice not only his desire of present safety, but the longings of his heart to escape the turmoil of political strife and the fury of human passions. 6. Wings like a dove—The “dove” is here alluded to, not only because it was strong and swift of wing, (Isaiah 60:8; Genesis 8:8-12,) in its wild state choosing its quiet abode in the clefts of the rocks, (Songs of Solomon Psalms 2:14; Jeremiah 48:28,) but for its proverbial purity, innocence and love, (Son 5:2,) which made it a favourite bird in the Hebrew sacrifices. Genesis 15:9; Leviticus 1:14; Leviticus 5:7-11. Be at rest—One word in the Hebrew, signifying to abide, to dwell. He would abide in that far-off place of quiet, composed and self-resigned. 7. Remain—Another word of the same signification as abide, be at rest, Psalms 55:6. Compare Jeremiah 9:2. Of the thirty-eight years of David’s public life twenty six had been disturbed and embittered by the persecutions of Saul; by the rivalry and civil war of Ishbosheth, Saul’s son; by foreign wars with the Syrian and Arabian nations; and by the conduct and conspiracies of Absalom. 8. Storm and tempest—The description is of one of those tropical winds which swept away every moveable thing in its course. From such a scene in society and government he would gladly hasten his escape; and the mountain gorge on his present route, so proverbial for its dangers, might well suggest Psalms 55:7-8. From these sorrowful and plaintive longings a sudden transition is made to just imprecation and a review of public affairs. 9. Destroy—Literally, swallow them up. Let their destruction be sudden and at a single blow, as Psalms 106:17. Divide their tongues—An allusion to Genesis 11:7; compare Isaiah 19:3. This was done when the conspirators were divided in counsel, the first and fatal step in Absalom’s downfall. Compare 2 Samuel 15:31, “And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.” Accomplished, 2 Samuel 17:1-14. Violence and strife in the city— “All kinds of party passions have broken loose.”—Delitzsch. 10. They go about it upon the walls—That is, the conspirators, or their spies, mentioned Psalms 55:3. A strict watch was kept against the friends and emissaries of David, but little attention was given to the public order and peace. Sorrow—Rather, iniquity, wrong doing, as the word more commonly denotes, (Psalms 55:10-11,) describe the misrule of the city during the whirl of revolution. In the midst contrasts with “upon the walls” of the city. Sharp espionage and confusion were everywhere. 11. Wickedness… deceit and guile—Rampant lust, perfidy, and craft everywhere prevailed. Depart not from her streets—It is better to understand øçá, (rehhob,) here translated street, to signify market place, open space, public square, or broad way before the gates, where courts were held, as in 2 Chronicles 32:6; Ezra 10:9; Nehemiah 8:1; Nehemiah 8:3; Nehemiah 8:16. In Jeremiah 5:1, it is translated broad places; in our English Bible, and in Nehemiah 2:4, broad ways. In these open courts of the city, where justice was usually dispensed, wickedness, extortion, and deceit, prevailed. Compare Psalms 9:14 12. For… not an enemy— “For” indicates the reason of the imprecation, Psalms 55:9. From this rapid survey of the general calamity, David turns to the chief supporter of the rebellion, his former chief counsellor, Ahithophel, whom he describes, Psalms 55:12-14. Nothing can excel this touching reminiscence of former friendship, or the base ingratitude and perfidy of the chief conspirator. Mr. Blunt, however, (Undesigned Coincidences, pages 144, 145,) offers this explanation, which, if true, relieves somewhat the character of the arch traitor. “Eliam the son of Ahithophel the Gilonite,” and “Uriah the Hittite,” both belonged to David’s guard. 2 Samuel 23:34-39. In 2 Samuel 11:3 we learn that Uriah had married “Bathsheba, the daughter of Eliam.” If this latter Eliam is identical with the former, then Bathsheba was the granddaughter of Ahithophel, and the conduct of David in causing Uriah to be slain, and taking Bathsheba to wife, inflicted a wound and an insult upon the family honour, which Ahithophel probably never forgave, and which perhaps led him to join Absalom’s rebellion in revenge of the injury. This may have been; but the sudden popularity of Absalom’s party would naturally attract one like Ahithophel, who seems to have given more attention to politics than to moral principles. 13. A man mine equal—A man of my rank. Guide—A word indicating at once his princely rank and his familiar friendship with the king. 14. We took sweet counsel together—Their mutual counsel on public affairs had been made sweet by friendship and confidence. The word “counsel” is rendered secret, secret counsel, Psalms 25:14; Psalms 64:2; Proverbs 3:32. Thus far their personal and political life had been blended. The secrets of government and state policy were well known to Ahithophel. But more than this was their religions life. “We… walked unto the house of God in company.” 15. Again the subdued and tender strain of the muse is suddenly broken by one of the harshest imprecations in the Book of Psalms. The style is exceedingly impassioned. Let death seize upon them—The word “death” is needlessly harsh. The Hebrew is simply, Destructions upon them! The idea is, desolation, not death; and it may be understood of his public fame and his plans. Let them go downs quick into hell—Literally, they shall descend alive into the grave, or region of the dead. Proverbs 1:12. Sheol is not to be understood here of the place of future punishment, but of the grave, underworld, region of the dead. The Saxon hell is modernly restricted to signify the place of future punishment, and is not now, as formerly, an adequate translation of sheol. The description is based on Numbers 16:30, where sheol is rendered pit, “and they go down quick into the pit.” David’s conspirators had all forfeited their lives for the highest crime against the State, and the judgment is only suited to their desert, and to the exigency of the kingdom. But see on Psalms 109 16. As for me—The pronoun is emphatic, and indicates the contrast between himself and his enemies. “I [or, as for me, I] will call upon God, and Jehovah will save me.” From this point the psalm rises into the serene atmosphere of faith and hope. 17. Evening, and morning, and at noon—Either at so many stated times, as Daniel 6:10, or poetically for continual prayer, as Psalms 88:1; Ephesians 6:18 18. For there were many with me—The sense is obscure. The Hebrew preposition may take the sense of “with,” co-operative, or “with,” antagonistic. In the former it would be explained by 2 Chronicles 32:7-8; 2 Kings 6:16 : in the latter we must translate, for there were many against me. In this sense it is used Psalms 55:20, “he hath put forth his hands ‘with’ (against) such as be at peace,” and in Psalms 94:16, “Who will rise up for me ‘with’ [that is, against] the evil doers?” and elsewhere. As Perowne says, “The preposition must be understood according to the context.” The allusion is evidently to David’s Syrian wars, where there were many allied nations fighting “with him,” that is, against him. God delivered my soul then, and “he shall save me” now. 19. God shall hear, and afflict them—He “shall hear” me and afflict them. Or, as Hengstenberg: “God will hear the tumult of the enemies and answer them judicially.” He that abideth of old—Or, is enthroned from eternity, taking ÷ãí, (kedem,) to denote time. But the word often denotes east, and Furst renders “even he who is enthroned, or rideth along, upon the east wind,” (the Simoon,) and this accords with the warning tone of the psalm, for when God goeth forth to judgment he is represented as sitting enthroned upon the cherubim, or riding upon the tempest. See on Psalms 46:8; Psalms 80:1; Psalms 18:10; Psalms 104:3. Because they have no changes— Because they, the wicked, are not forcibly arrested and turned aside from their wicked course by the divine judgments, therefore they fear not God. Compare Ecclesiastes 8:11 20. He hath broken his covenant—The covenant that was implied by their close friendship. Here again Ahithophel appears to view. See Psalms 55:14 21. The words of his mouth were smoother than butter—It would seem from this verse that Ahithophel had for a long time concealed from David his real purpose of revenge by his courtly address. This exactly suits the view suggested in note on Psalms 55:12, which see. 22. Cast thy burden—The Hebrew word for “burden” literally means gift, that which is given, and hence that which is allotted. “Leave to God thy lot.” The sense of “burden” is easily deduced, for that which is given us of God, as an affliction, he may be said to lay upon us. The idea of care as a burden is carried out by the Septuagint, exactly according to 1 Peter 5:7, and all those passages in the New Testament where care, anxious thought, is prohibited. Thus David returns to a sweet resting in God. 23. Thou… shalt bring them down into the pit of destruction—This verse must be taken as a repetition of the sense and intention of Psa 55:15, “pit of destruction,” here, being equal to sheol there. The Hebrew words admit it, and the unity of the psalm requires it. The verbs should be translated in both cases declaratively, not optatively, as in our English version in Psalms 55:15. “Pit,” here, has allusion to the snare pit in which animals were entrapped and taken. The destruction of a conspiracy would follow from any cause which broke their harmony of counsel or unity of action as surely as a beast is taken when fallen into a snare pit. This conspiracy was virtually destroyed when Ahithophel withdrew. See 2 Samuel 17:14. The word translated “shall bring them down,” denotes an set of violence, as in Psalms 56:7, (where see note,) and this accords with what follows of “bloody and deceitful men.” But in Psalms 59:11 (where see note) it stands directly opposed to the death penalty. It is always right, while we trust alone in God for vindication and defence, to pray that wicked men may be brought to justice, but never from a feeling of revenge. See more on imprecations in Psalms 109. To the chief Musician upon Jonath-elem-recho-kim, Michtam of David, when the Philistines took him in Gath.There is no cause to question the correctness of the title which assigns this psalm to the time and perils of David’s sojourn at the court of Achish. 1 Samuel 21:10. It was a bold and hazardous policy which led him to take refuge with a heathen king, an enemy of Israel, whose champion David himself had slain in single combat. But the mad fury of Saul seemed to make it necessary. His stay, however, was short. The conspiracy of the courtiers threw him into the greatest danger, and he was glad to escape with his life, though it was by strategy. At a later period King Achish gave David Ziklag, a village in the south of the Philistine territory, where he dwelt secure from Saul, and from the intrigues of the Philistine court, though exposed to the Bedouin robbers of the desert. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. Mine enemies—Literally, my watchers, namely, the conspirators. Swallow me up—Have panted for me, as a ravenous beast; same word as in Psalms 56:1. They be many—It would seem from the sequel of the history, (1 Samuel 27, 29,) that Achish, the king, favoured David, but was overpowered by the number and influence of his enemies. O thou Most High—îøåí, (maroom,) is nowhere else in Scripture translated as a title of Deity, and should not be here. The word means a high place, as Isaiah 22:16, and figuratively a high office or dignity, and adverbially, in a bad sense, loftily, proudly; my enemies fight against me from a high place, or, they fight loftily, stately, as Psalms 73:8. In the Hebrew territory David had Saul and the government against him; here, in Philistia, the nobility and lords of the nation. Gath was the city of the giants, David’s mortal enemies, of whom he, as already mentioned, had killed Goliath, and of the four surviving, one was Goliath’s brother, 2 Samuel 21:19. They all subsequently fell by the hands of David and his officers. 1 Chronicles 20. He might well complain that those who sought his life were numerous and in high places, or of a lofty spirit. 3. What time I am afraid—The history informs us, “David… was sore afraid of Achish the king of Gath.” 1 Samuel 21:12. I will trust in thee—Never was childlike confidence in the moment of danger more beautifully illustrated. Here was his refuge, his tower of strength. There is no absurdity in supposing fear and trust to coexist; for, as Calvin says, “Experience shows that hope, there in fact, really reigns where some portion of the heart is possessed by fear. When it has been smitten with fear, hope sustains and props it up.” 4. In God I will praise his word—God’s “word,” here, probably refers specially to that spoken by Samuel when he anointed him, 1 Samuel 16:13; and also probably at Ramah, 1 Samuel 19:18, by which David became the promised king of Israel. The phrase “in God I will praise,” etc., is equal to by his help, or through his grace, I will praise, etc. His faith held firmly to the word of promise against contradictory appearances. What flesh can do—What all mankind can do. When the word “flesh” is thus figuratively and genetically used, it always takes the adsignification of weakness, mortality. The same word occurs Psalms 56:1. The Hebrew punctuation places the text thus:—In God I have confidence, I will not fear; What can flesh [frail man] do to me?Noble words of a triumphant faith. 5. They wrest my words—The word rendered “wrest,” means, fashion, shape; they shape my words to suit their purposes. The text implies that David had entered a defence of the innocent object of his visit, perhaps at different times, and as they were deficient in facts to convict him they sought occasion by torturing his language. Their thoughts—Their devices. 6. They gather… together—They assemble for evil counsel. The word also signifies a temporary sojourn, or residence, as Genesis 20:1; Isaiah 16:4; and it is not improbable that the chief men in the conspiracy had taken residence at Gath, for the greater convenience of concerted action. So the Septuagint: “They will dwell near, (παροικησουσι,”) followed by the Vulgate, inhabitabunt. The version of the Liturgy has it, “they hold all together.” They hide themselves—They lurk in ambush, either literally, or figuratively by deeply concealing their real motives. They mark my steps—Literally, they watch my heels. See on Psalms 49:5; Psalms 89:51, “reproached the footsteps,” (Hebrew heels,) etc.This watching the heels, like a serpent beside the path, to seize from behind, denotes a malicious and dastardly surveillance of the private acts of one’s life. When they wait for my soul—According as they strongly hoped for my life. The idea is, their extraordinary methods, past and present, agree well with their eager hope to destroy David. The “when” simply marks the agreement of all the several parts of their conduct with each other, and their whole scheme with their bloodthirsty desire. “Wait” literally denotes strong hope. They assuredly hoped to be avenged on David for the death of Goliath, and as the candidate for the sovereignty of Israel. 7. Shall they escape by iniquity—Shall they escape because of (as the reward of) iniquity? Here was the point of his concern, lest the wicked, despite their evil doing, should slide away and escape justice, and their success embolden men in sin, and the righteous lose faith in moral government. The fearful question seems negatived instantly, and he adds: In… anger cast down the people—The “anger” of God is always to be understood of his moral displeasure at sin, coupled with his judicial purpose to punish it. The violence with which he would have the sentence executed, (“cast down,” bring down with violence,) is for the end that men may see that their downfall was a divine judgment, and not due to mere secondary causes. “People,” here, is in the plural, (peoples,) and in this form, according to usage, applies to the Gentile nations. 8. Thou tellest my wanderings—The word for “tellest” means the numbering and entering upon a roll, or book. To “number” his wanderings is to preserve a record of them as to times, places, distances, circumstances, with the implied idea that they were appointed, accurately measured, and limited. Compare “numberest my steps,” Job 14:16 and Job 31:4, where the same thought occurs. David comforts himself with the assurance that in God’s book was kept a faithful record of his fugitive life, and that it would not exceed the proposed limit. Put thou my tears into thy bottle—An allusion, probably, to the Oriental practice—once universal—of bottling the tears of mourners at funerals. Thus Van Lennep: “As the mourners are sitting around and weeping, the master of ceremonies presents each one with a piece of cotton wool, with which he wipes off his tears; this cotton is afterwards squeezed into a bottle, and the tears are preserved as a powerful and efficacious remedy for reviving a dying man after every other means has failed. It is also employed as a charm against evil influences.” The practice is still preserved in Persia. “Tear bottles are found in almost every ancient tomb.” Thus David, for the present, sobs out his grief in the bosom of God, who counts and remembers all his tears. 9. Here is the transition point of the psalm from sorrow and complaint to assured faith and praise. When I cry—He dates the flight, the “turning backward” of his enemies, at the day of his earnest outcry to God. This I know—He knew it by faith. God’s word had assured him by the mouth of Samuel, and his triumph is already a reality. 10, 11. The refrain of Psa 56:4, with enlargement. 12. Thy vows are upon me—He reaffirms all his previous vows. They are as sacredly binding here in Gath as in his own land—in exile as in the congregation of the saints. This reminding God that he still held to his vows, leaves the fulfilment of the promises wholly depending upon the divine veracity. I will render praises—The form of speech—offer thanksgiving—is sacrificial, meaning praise or thanksgiving as a sacrifice, or, as in Hosea 14:2, “the calves of our lips.” See Hebrews 13:15. As the promise of “thank offering” immediately follows the mention of his vows, it is probably the votive offering which he promises, which was due after the condition of the vow had been met, and the blessing prayed for granted. This David waits for in faith. 13. Thou hast delivered—The perfect tense of the verb refers to events past, as in Psalms 116:8. Upon deliverances already experienced he strengthens himself in God for the future. Light of the living—Opposed to the darkness of sheol, or region of the dead. But with prolonged natural life the divine favour, or spiritual life, must be connected, according to the common form of Old Testament speech, in making the temporal and visible the sign and pledge of the spiritual and eternal. To the chief Musician, Al-taschith, Michtam of David, when he fled from Saul in the cave.This psalm divides into two parts, each ending in the refrain, Psalms 57:5; Psalms 57:11. The first contains his prayer and complaint, the second, his trust and triumph. It belongs to the period of the Sauline persecutions, probably to 1 Samuel 24, and with the other psalms belonging to the same class, it has many points of resemblance, to which allusion will be made in the notes.TITLE: Al-taschith—Literally, Destroy not. Supposed to be the initial words of an earlier song to the melody of which this psalm was to be sung. The Hebrews commonly gave the first word or words of a book, or song, as its title. Thus the book of Genesis is entitled Bereysheeth—In the beginning—and Exodus, Veeyleh shemoth, Now these (are) the names; and so of others. But more probably, as others suppose, the word in question was a maxim which David had adopted in regard to Saul, to remind him not to take his life, or oppose him with violence. It occurs also in the titles of Psalms 58, 59, , 75. For Michtam, see on Psalms 16, title. In the cave—Probably the cave of Engedi, (1 Samuel 24:1, etc.,) not Adullam; see note on title of Psalms 142. The place where David retreated was probably among the mountains north of the plain of Engedi, especially the notable cliff Ras el-Mersed, “perhaps the highest and most inaccessible of all the cliffs along the western coast of the Dead Sea.”—Robinson. Here, among its caverns and narrow passes, he enjoyed a brief respite, “upon the rocks of the wild goats.” 1 Samuel 24:1-2. (Jos., Antiq., 6, 13, 4.) Our psalm would seem to have been written earlier than Psalms 63, as appears from the calm tone of assured safety of the latter. The site of the city is at the base of the mountain, near the sea, and before it stretches a beautiful and fertile valley not much over a mile square. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. Unto God that performeth all things for me—The verb for “performeth” signifies to bring to an end, as Psalms 7:9; also, to complete; and in the judicial sense, to bring to a righteous determination. David expresses his confidence that God will adjudge and bring to a righteous termination all things concerning him, whether promises to himself or threatenings upon his enemies. See the same word in Psalms 138:8, and compare, doctrinally, Philippians 1:6 3. He shall send from heaven—David steadfastly refused to take vengeance into his own hands against Saul and his evil counsellors, but left the questions of his vindication and of his promised accession to the throne wholly with God. The reproach—The slander of his enemies was the keenest edge of his sufferings. Swallow me up—See on Psalms 56:1-2. Mercy and… truth—See on Psalms 25:10, and compare “light and truth,” Psalms 43:3-4. David asked and desired no mercy which was against truth; but in the triumph of these lay all his hope. 4. Among lions— “Saul and his courtiers are here ‘lions’ to David, as were the kings of Asshur and Babel afterwards to Israel, (Jeremiah 1:17,) the Roman emperor to Paul, (2 Timothy 4:17,) and all wicked rulers over the poor people, (Proverbs 28:15.)”—Ainsworth. The imagery of this verse is not unusual to David. I lie—That is, I lie down to sleep. Among them that are set on fire—Men inflamed with jealousy, envy, and malice. To lie down for rest in sorrow and fear was the emblem of calamity, (Job 7:4; Isaiah 50:11,) and the opposite of peace and happiness, (Leviticus 26:6; Job 11:19; Proverbs 3:24.) Sharp sword—Malicious words cut deeper than the flesh. 5. Be thou exalted, O God—The cause of David was the cause of God. The manifested glory of God as supreme, implied David’s deliverance, and either implied the defeat of his enemies. His prayer against his enemies was, therefore, at once a prayer for deliverance and for the honour of God. The dawn of David’s deliverance appears in this verse, and fully breaks forth in Psalms 57:8 6. They have prepared a net—He returns to the artful designs of his enemies, which he illustrates by an eastern method of catching wild animals by snares and pitfalls. See Isaiah 24:17-18. Into the midst whereof they are fallen—By faith David sees the retributive justice of God meeting out to them the evil they had plotted against himself. Saul had fallen into David’s hands, not David into Saul’s. Comp. 1 Samuel 24:2; 1 Samuel 24:8. The selah, or pause, which to the reader is a call to meditation on the import of what is said, and is nearly equal to the amen, closes this first division of the psalm, which otherwise might be ended with the refrain of Psa 57:5 7. My heart is fixed, O God— “Fixed,” here, may take the sense either of established or of prepared. He was established in his faith and purposes not to be moved by any adversity; or, he was prepared for all the will of God. The Septuagint gives the latter, (ετοιμη,) “my heart is ready.” Thus he was one with God, and would rejoice in this consciousness. 8. Awake up, my glory—Arouse, my soul. λαγι, (kebodee,) here rendered glory, is sometimes used for the soul as the most honourable and excellent part of man. It is used synonymously with πτωׁ, (nephesh,) soul, by the law of parallelism, (Genesis 49:6; Psalms 7:5,) and in the text it answers to I, myself. In Psalms 57:6 his soul is “bowed down,” now he calls upon himself to “awake,” arouse. See notes on Psalms 16:9; Psalms 30:12. Awake early—Literally, I will awake the dawn. See on Psalms 63:1, where this is fulfilled while David was in the same region. This preceding the literal daybreak was not only helpful to praise and worship, but evidence of a willing and joyful heart. 9. People… nations—In each place the original word is the same. The repetition is for emphasis, and the plural (peoples, nations) must be understood of the Gentile nations. David’s deliverance should be so great, and its effects so public and glorious, that the nations around would be led to recognise the hand of God and to fear him. The psalmist suddenly rises to the sublime conception of the triumph of theocratic principles, which is the common stepping stone, as here, for an anticipation of the gathering of the nations by the gospel. 10. Unto the heavens… clouds—See on Psalms 36:5 11. The daydawn of triumph, which opened in Psalms 57:5, is here brought forward as a closing refrain. To the chief Musician, Al-taschith, Michtam of David.The psalm is a bold and earnest rebuke of unjust rulers and judges; men who not only bartered justice for bribes, but perverted judgment from personal hatred. The fearless and impassioned style is characteristically Davidic, and the execrations must be considered as a prayer to despoil such rulers of power and office, now that reformation was hopeless. The psalm evidently belongs to the Sauline period, as the Al-taschith and the imagery indicate, and for the same reason has its present place in the psalter. The matter fails into four divisions: Psalms 58:1-2, an address to the judges themselves; Psalms 58:3-5, a statement of their evil conduct and obstinate wickedness; Psalms 58:6-9, a solemn execration; Psalms 58:10-11, the salutary effect of their public punishment, and of the vindication of the righteous.TITLE: Al-taschith—The second of this designation: see title of Psalms 57. Michtam—See title of Psalms 16 1. Do ye indeed speak righteousness, O congregation—Much perplexity and doubt attend the rendering of this clause. The difficulty lies in theàìí, translated in the vocative, “O congregation.” Its verbal root signifies, to bind, to grow dumb, as if tongue-tied; and the noun signifies dumbness, silence, and so it is used in Psalm lvi, title, the only other place of its occurrence. Our English Version derives the idea of “congregation” from the signification to bind, which is not satisfactory. The address is not to the “congregation,” but to the judges. No light of criticism has hitherto given a smooth sense to the passage. If we retain the word in question, and not, as many, throw it out as an interpolation, we may retain the radical sense to bind, and consider the judges or leaders of the nation addressed as binders of the people by their oppressive decrees, or as confederates arrayed against justice; or, rejecting the wordas an interpolation, read, “Do ye indeed decree justice?” (Delitzsch;) or, “Are ye indeed dumb [when] ye [should] speak righteousness [and] judge equitably?”—Alexander. It would seem safer to just criticism to retain the word in the text. 2. Yea, in heart—Here is the seat of all iniquity. They sinned, not from ignorance, but from disposition and intention. Ye weigh—Ironically spoken. They professed to use equity and truth as weights in the scale of justice, but instead, they weighed violence. On “weigh” see note on Psalms 78:50. The “violence of” their hands, is “violence” which they themselves have wrought out by using, in their administration, tricks and devices instead of the forms of justice. In the earth—In the land; that is, publicly in all the kingdom. What the “heart” secretly devised, the hands fabricated into plans and written decrees, which become public law. 3. Estranged from the womb—Alienated from God and his righteousness from birth. The same doctrine of original or birth sinfulness is taught in the next member. Sin thus springs from the depth of our nature, and is the fruit of the unregenerate heart. See on Psalms 51:5; Isaiah 48:8.Speaking lies—Falsehood is here put down as the characteristic of all sin, as truth is for the genus of piety, Psalms 51:6 4. Their poison—All sin is of the nature of poison, but the sin of these men was like the poison of a serpent, active and deadly. The deaf adder— The ôúï(pethen) is here described as being untamable by charming, and in Psalms 91:13, as dangerous to the traveller. See note on Psalms 140:3. The pethen is supposed to be the same as the asp of Scripture, or Egyptian cobra. As to the deafness, all serpents of the same species do not yield alike to the charmer. “Several of the serpent tribe [of Hindostan] are believed to be either quite deaf, or very dull of hearing. I have frequently come close up to these reptiles, but they did not make any effort to move out of the way. They lurk in the path, and the victim on whom they pounce will expire within a few minutes after he is bitten.”—Roberts. Serpents generally are comparatively dull of hearing, but it is the special temper of malignity in some more than others, not natural deafness, which resists the charmer, and this is the point of the metaphor. 5. Charmers—From which it appears that the art of serpent charming was known in David’s day. The object was to render them tractable and harmless. See Ecclesiastes 10:11; Jeremiah 8:17. The art is still practised in Egypt and the East as a profession, for amusement, and for dislodging serpents from houses. 6. Break their teeth—The allusion is to the custom of extracting the poisonous fangs of the serpent in order to render it harmless and abate the malignity of its nature. This is still practised, though not in every case, according to the writers quoted by Hengstenberg, (Egypt and the Books of Moses.) Great teeth of the young lions—The allusion changes from the fangs of serpents to the great teeth of lions, by which they tear their prey. The imagery is startling. “Young lions” (λτιψιν, kephereem) are those in full vigour of youth, and hence more active to destroy; distinguished from βεψ, (goor,) a sucking lion, Ezekiel 19:2-3; and from μαιΰ, (lahbee,) the great or stout lion, stronger but less active, Genesis 49:9; Numbers 23:24; and from μιωׁ, (layeesh,) an old lion enfeebled by age and perishing for lack of prey, Job 4:11; Isaiah 30:6. The sense of the apparently harsh language of this verse is, according to the known import of the metaphors, that as his enemies could not be diverted or appeased, God would disarm them,—break their power to envenom or destroy. See the allusions explained Job 29:17; Proverbs 30:14; Joe 1:6. It was not against them personally that the plea was entered, but against their power as officers of government and organized conspirators and persecutors. 7. Melt away as waters—The allusion is to winter torrents, and the momentary streams occasioned by showers, which suddenly and totally disappear, having no permanent source of supply, so deceiving the expectation of the traveller and the shepherd as a reliance for animal use. Comp. Job 6:15-20. So deceitful and transient is the prosperity of the wicked! He bendeth his bow—Literally, he treadeth his arrows, as Psalms 64:4, that is, he bends his bow by placing his foot upon it, with the arrow placed upon the string. A description of a mighty bow. Cut in pieces—Cut in two, or the head of the arrow cut off to render it powerless of effect. Thus futile as a broken arrow from the bow of the mighty shall be the plans and purposes of the haters of God. 8. As a snail which melteth— “Referring to the well-known habits of the snail, which boldly comes forth from its shell, blind to all danger, and runs out its feelers to the utmost length, but quickly withdraws them at the slightest touch, and rapidly and timidly retreats within its fortress. The snail, moreover, is so frail that it may be crushed by its most insignificant enemy, and aptly illustrates the utter impotency of the proudest and mightiest of the wicked.”—VAN LENNEP, Bible Lands, p. 322 9. Thorns—The atad, or southern buckthorn, (the Rhamnus paliurus of Linnaeus,) noted, like the retem or broom shrub of the desert for its crackling flame and hot fire, and much used as fuel. See Ecclesiastes 7:6. Called also “Christ’s thorn,” from a tradition that it was the same that furnished the mock crown for our Saviour. The figure of the text supposes a robber-feast over recent success, where all are abandoned to wild, delirious merriment, such as is narrated in 1 Samuel 30:16. In the preparations for the feast the catastrophe comes. The sense is given by Perowne: “As a sudden whirlwind in the desert sweeps away the thorns which have been gathered for cooking before the caldron has grown hot, so shall the wicked and all their incomplete designs be swept away by the wrath of God.” On the whirlwind of the desert, see note on Psalms 83:13. Living—This is the usual signification of çé, (hhah’y,) but as applied to meat, it may signify raw meat in opposition to that which is cooked, as in 1 Samuel 2:15, which develops the point of the metaphor, namely, that though the fire was built in a calm atmosphere, the whirlwind should be so sudden as to sweep away the meat while yet raw in the pot, together with the fire of thorns and the entire “cooking apparatus.” 10, 11. These verses present the acquiescence of the righteous in the just judgment of the wicked, and the happy deliverance of the godly. Vengeance—Judicial justice. Wash his feet in the blood—The figure of a battle field is supposed, where the wicked are wholly defeated, and in the pursuit the righteous, in passing over the ground occupied by the routed foe, and all along the pursuit, wet their feet in their blood. The language is harsh, suited to primitive times, but simply denotes the total discomfiture of the wicked. So also such passages as Deuteronomy 32:42-43; Psalms 68:23; Jeremiah 46:10. A reward… a God that judgeth— The moral end of all the language and figures of the psalm must be qualified by, and is realized in, these words: There is a reward for the righteous: verily he is a God that judgeth in the earth. To the chief Musician, Al-taschith, Michtam of David; when Saul sent, and they watched the house to kill him.David is herein represented as surrounded by personal enemies, who, without cause, watch and wait for his life. Innocent, he is as a lamb in the midst of wolves. He is in a city; his enemies keep a strong night watch, patrolling the streets to prevent his escape, while they seek to arrest him privately. Their cruelty is terrible. The psalm is set to the melody of Al-taschith—the sign of great peril and hairbreadth escape. (See note on title.) There is no occasion for doubting the historic correctness of the title; and we must assign the psalm to the perilous days and nights at Gibeah, when Saul sought to kill David, especially the memorable night mentioned in 1 Samuel 19:11.Topically, the psalm may be thus divided: Psalms 59:1-2, an earnest cry to God for help; Psalms 59:3-7, a description of the character and methods of his enemies; Psalms 59:8-10, an expression of trust in God for timely interference and rescue. A double refrain occurs, Psalms 59:6, answering to Psalms 59:14, and both following the “selah;” Psalms 59:9 answering to Psalms 59:17. TITLE: Al-taschith—Destroy not. Chronologically, this is the first appearance of these words in the titles of the Davidic psalms, though it occurs in the two preceding, and in Psalms 75. Their meaning as a musical designation is not clear, further than that they occur only in the titles of psalms which describe great perils and wonderful deliverances. Hengstenberg’s suggestion, that they were a watchword of David’s, based on Deuteronomy 9:26, “I said, O Lord God, destroy not thy people,” is plausible, and it is also not improbable that they were a constant reminder to David not to take vengeance into his own hands. See on Psalms 57, title.Michtam—Commonly rendered golden psalm. When Saul sent—See 1 Samuel 19:11, and introduction. 1. Defend me—Literally, set me on high, as in a strong tower, or upon a rocky cliff. The first two verses are an earnest cry for help. 2. Workers of iniquity—Whom God abhors, Psalms 5:5 3. They lie in wait—It would seem that Saul had sent spies through the city to watch for David, in hopes of assassinating him privately, and that this had been going on for some time before the night when they finally surrounded his house, 1 Samuel 19:11. David, in simplicity, tells God all the movements of the enemy. The mighty—The strong ones; the chiefs of the nation. There is no appeal to any human power above them, therefore he carries his cause directly to God. Not… for my sin—I have committed no offence to cause this. 4. They run and prepare themselves—Military terms to denote the rapidity and order of their movements, and their eagerness for the combat. Awake to help me—Hebrew, to meet me. He prays that God’s movement to meet him as a protector may be more expeditious than theirs to destroy him. 5. O Lord God of hosts—Jehovah God of armies. A term denoting his boundless power. God of Israel—A title denoting his covenant relation to his people, and his consequent special care of them, implying that David’s cause was the cause of Israel. Awake to visit all the heathen—Awake to punish the nations, that is, the heathen or Gentile nations. From this it would appear the issue lay between the “God of Israel,” and the “heathen nations.” We know that Doeg, the Edomite, (1 Samuel 22:22,) was influential in Saul’s court, and instigated him to desperate measures, and it is not improbable that behind Doeg, an Edomitish policy, through the leading men of his nation, operated to make this venal man a political tool for the weakening and overthrow of the new kingly government of Israel. This intrigue brought Edom into direct conflict with Jehovah’s designs concerning David. See on Psalms 59:8. In the same way, Haman the Agagite, a descendant of the royal family of Amalek, sought to revenge his nation upon the Jews. Esther 3 6. They return at evening—The poetical account, which here gives a deeper insight than the narrative in 1 Samuel 19:11-16, speaks of a succession of nights. They not only patrolled the city, (see Psalms 59:3,) but had now closely beset his house. They make a noise like a dog—The half wild, gaunt, starved dogs of the East are scarcely less ferocious, and more disgusting, than wolves. They go in packs, and at night their howling, barking, yelping, and growling are as frightful as they are discordant. See on Psalms 22:16 7. They belch out with their mouth—A continuation of the figure, Psalms 59:6. As applied to David’s enemies it is an expression of the lowest contempt. 8. But thou… shalt laugh at them—Indicating with what infinite ease God will frustrate them. See on Psalms 2:4. All the heathen—This recurrence to the Gentile nations suggests how strongly David’s mind is impressed that, back of Saul and the mercenary Doeg, there was a heathen plot, or intrigue, which had worked its way into Saul’s court and threatened evil to the Hebrew people. See note on Psalms 59:5. The preceding verses describe David’s enemies. The adversative sense of the particle ve, but, at the beginning of Psa 59:8, changes the subject to the contemplation of the power, mercy and judgment of God. 9. Because of his strength—Rather, O my strength, I will watch for thee, or, wait for thee. David fully understood the strength and temper of his enemies and the power and faithfulness of God, and he chooses to wait the vindications of Providence. God is my defence—My high place, or tower. 10. God… shall prevent me—Shall go before me. Shall let me see my desire upon mine enemies—God will cause me to look upon their overthrow. The word “enemies,” here, signifies those who lie in wait, my spies, my watchers. 11. Slay them not—Probably an allusion to the punishment of Cain, and of the Israelites in the desert. Genesis 4:12; Genesis 4:14; Numbers 32:13. He would have their punishment exemplary, to deter others from sin. Scatter them—Cause them to wander. The word means to stagger, reel, and is applied to an irregular, objectless moving from place to place as a wanderer. The participle is translated fugitive in Genesis 4:12; Genesis 4:14. This was David’s condition in his exile, 2 Samuel 15:20. It was considered more terrible than death. Psalms 109:10 12. For the sin of their mouth—Hebrew, the sin of their mouth, the word of their lips; that is, every word of their lips is sin. Hammond: “So many words, so many sins.” And this continuous falsehood, slander, and perjury, should be cause of divine procedure to judgment. 13. Consume them… that they may not be—He speaks of them as a conspiracy, a combination of wicked men. In this sense they would lose their power and fall to pieces when they should become divided in counsel.This literally took place afterwards, on another occasion, when Ahithophel’s counsel was rejected, and consummated when Absalom was slain. See note on Psalms 55:9. Unto the ends of the earth—Again the intrigues of heathen enmity to Israel are referred to, as in Psalms 59:5; Psalms 59:8, which see. The sense is, “They shall know to the ends of the earth that God ruleth.” Compare 1 Samuel 17:46 14. And at evening let them return—Or, they shall return. A recurrence of the refrain, Psalms 59:6, and an expression of the last degree of contempt, which must have produced inimitable effect in the musical performance. 15. Let them wander—Or, they shall wander. The metaphor of hungry dogs prowling about the city for some offal to alleviate their hunger, but finding nothing, is here carried out to illustrate that God would punish these conspirators through their own bloodthirsty passions, by withholding the object of their desire and defeating their deadly schemes. Thus sin becomes an instrument of its own punishment. Grudge—The Hebrew word should here take its more usual sense of to tarry, lodge, continue. The sense is: “If these hungry dogs, prowling for food, be not satisfied, they will continue all night, even to exhaustion, in their fruitless search.” This completes the metaphor, and finishes the picture of their wretchedness. 16. But I will sing of thy power—The antithesis is here brought out between David’s enemies and himself. They shall wander up and down like hungry dogs for food and find nothing; but I, fully rescued, will “sing of thy power,” etc. In the morning—Contrasted with the night work of his enemies. They continue all night in fruitless attempts to destroy me, but I, in the morning, will sing… of thy mercy. 17. God is my defence—A repetition of the refrain of Psa 59:9. The first double refrain (Psalms 59:6; Psalms 59:14) sets forth the vileness and impotence of his enemies; the second, (Psalms 59:9; Psalms 59:17,) the majesty, power, and mercy of God. To the chief Musician, upon Shushan-eduth, Michtam of David, to teach; when he strove with Aram-naharaim and with Aram-zobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand.Commentators have found some difficulty in harmonizing the title of this psalm with the historic statements of 2 Samuel 8:13 and 1 Chronicles 18:12. Some links in the brief narrative are wanting, but thus much is evident: that during David’s Syrian wars Edom not only attacked Judah on the south, but probably ravaged and committed great barbarities along the border. To repel this invasion it would seem Joab was sent with a detachment of the northern army, (see title of this psalm,) after which another bloody engagement was had under Abishai’s command, (see 1 Chronicles 18:12,) and David, as king and commander in chief of the army, may be said to have done what his generals had done by his order. See 2 Samuel 8:13. Evidently several battles were fought. But the psalm is not a triumphal song, but a complaint; which, however, may be explained by the fact that the first victory was not decisive, and that the great severity of the battles told heavily on David’s army. The psalm was evidently written while the final issue was yet pending, Psalms 60:9-12. See more in the notes, specially the introduction to Psalms 108.Verses 1-3 are a bitter complaint at the withdrawal of God, and the terrible shock that had been given to the national cause. Psalms 60:4-7 are a hopeful assurance of God’s favour, grounded on a former oracle respecting the unity of the tribes and the sovereignty of Judah. Psalms 60:8 is a contemptuous figure expressive of the subjugation of Israel’s enemies. Psalms 60:9-12 are an ardent anticipation of a speedy and triumphant completion of the war.TITLE: Upon Shushan-eduth—Commonly translated, Upon the lily of the testimony. The plural, shoshanim, occurs in the titles of Psalms 45, 69, , 80. But why “shushan” is called lily is not known. Jebb, after Schleusner, translates hexachord, or harp of six strings, and supposes it was called the hexachord of testimony, because its music was first performed before the ark of the testimony at Jerusalem. Others (as Gesenius, De Wette) think the name denotes a lily-shaped instrument, as a trumpet, or perhaps a well known song, after the measure and numbers of which this was to be sung. Furst thinks “Shushan” might be the name of a musical choir whose leader was of that name, and “Eduth” the name of the city where he dwelt, Adithaim, Joshua 15:36. But keeping to the ordinary meaning of the words, the translation first given seems the proper one, and “shushan-eduth,” or “shushanim-eduth,” most naturally denotes either the instrument or the musical mode of performance. Michtam of David—See on title of Psalms 16. To teach—Delitzsch thinks we must take le-lammed, to teach, according to 2 Samuel 1:18, where David “bade them teach the children of Judah the use of the bow,” in honour of Jonathan. That is, in connexion with this mode of music, (the shushanim-eduth,) they were to practise the military use of the bow. It is “a song at the practice of arms:” and certainly Psalm lx is a most martial song. Aram-naharaira— “Aram” is the Hebrew word for Syria, and “na-haraim” means the two rivers. Syria of the two rivers is the same as Mesopotamia, situated between the rivers Euphrates and Tigris. Aram-zobah—That part of Syria lying north and northeast of Damascus between the Euphrates and the Orontes. Valley of salt—A desert valley, the lower section of the Ghor, south of the Dead Sea, about ten miles wide. Joab and Amaziah both fought decisive battles against the Edomites in this valley. 2 Samuel 12:13; 2 Chronicles 25:11. Joab returned, and smote—See introductory note. 1. Thou hast cast us off—The first three verses are a complaint but feebly relieved by prayer. Sorrow, disappointment, and astonishment prevail.Faith seems staggered. Compare Psalms 44:9-26. The resemblance of Psa 60:1 to Psalms 44:9, shows that the latter is borrowed from the former. Thou hast scattered us—Thou hast broken us down. The word denotes a forcible breaking down, or breaking through; a rending of what was trusted in as safe and firm. Hence they were totally baffled and humbled. The language throughout is highly impassioned. 2. Earth to tremble… broken… breaches… shaketh—Fearful words, descriptive of an earthquake, to which the army and nation, tottering, reeling, breaking, under the shock of disastrous war, are now compared. 3. Wine of astonishment—Literally, wine of reeling, or drunkenness, called the “cup of trembling,” Isaiah 51:17; Isaiah 51:22. This unexpected judgment had deprived them of strength, as one who reeled and staggered from intoxication. 4. Banner—The Hebrew word πρ, (nes,) which occurs only here in the psalms, denotes the military signal which was attached to a long pole and set upon conspicuous places, as city walls or high hills, as a war-signal to rally the people to arms; see Isaiah 5:26; Isaiah 18:3; Jeremiah 4:6; Jeremiah 4:21; Jeremiah 51:12; Jeremiah 51:27. It differs from γβμ, (degel,) the military standard for each of the four divisions of the twelve tribes, Numbers 2; and from ΰεϊ, (oth,) the ensign for a single tribe. Numbers 2:2. Isaiah repeatedly uses it as a signal for assembling the exiles for their return to Jerusalem. Isaiah 11:10; Isaiah 11:12; Isaiah 69:22; Isaiah 62:10-11. In the text it may mean a military signal for a war muster, as the root verb dagal is used, Psalms 20:5; or a token of victory and protection, which would be exactly the oriental proverbial sense, as, Son 2:4, “his banner, (degel,) over me was love.” Displayed—It is better to follow our English version, and take δϊπερρ, (hithnoses,) as a peculiar conjugation (Hithpoel) of πρρ, (nasas,) to elevate, lift up. It cannot be derived from περ, (noos,) to flee, and make sense or agree with the context, for this second strophe, Psalms 60:4-8, opening with the triumphal strain, “Thou hast given a banner,” etc., is one of hope, victory, and exultation, not of retreat and dismay. There is here a total change in the tone and spirit of the psalm from the complaint, Psalms 60:1-3. Because of the truth—The Septuagint (followed by the Vulgate and Syriac, with some modern critics) reads: “Thou hast given a token to them that fear thee, to flee from before the bow.” But this takes χωׁ ?ϊ, (kohshet,) truth, the same as χωׁ ?ϊ, (kehsheth,) bow, which requires an exchange of the final radicals, with a new vowel pointing. This, however, is not necessary. The word, as it stands in the text, has its ground form in Proverbs 22:21, where it means truth, as also its corresponding Chaldee, (χωׁ ?εωׂ,) Daniel 2:47; Daniel 4:27, with the same meaning. This also requires that ξτπι, (mipnee,) literally from the face of, before, be understood as indicating the reason or motive in the sense of because of, in consideration of, as in Deuteronomy 28:20; Nehemiah 4:9; Nehemiah 5:15, and in twelve other places. This makes Zechariah 9:16, a parallel passage. It also makes sense, which the other does not; for the idea of giving a banner that they might fly before the archers is absurd. By this interpretation, which is simply that of the English text, the spirit of the context is preserved, as already noticed; by the other, it is completely destroyed. “Truth,” here, must be understood in the sense of fidelity to the purpose and covenant of God to David touching his kingdom, which the allied nations had conspired to overthrow. 5. Thy beloved—The same word, radically, as Jedediah, the beloved of Jehovah, a title of endearment given to Benjamin and to Solomon. Deuteronomy 33:12; 2 Samuel 12:25. See Psalms 108:6. Right hand—As the emblem of most excellent strength, fidelity, and honour. 6. God… spoken—Hitherto David has spoken, figuratively, of a “banner displayed on account of the truth;” now, he speaks plainly of the divine oracle as the ground of his faith. “God hath spoken;” an allusion to Jacob’s prophecy, Genesis 49:10; Samuel’s message, 1 Samuel 16:13; and to Nathan’s, 2 Samuel 7:4-17. Delitzsch says, it is possible, also, that at this moment “David received an oracle from the high priest by means of the Urim and Thummim which assured him of the unity of his kingdom and the sovereignty over the bordering nations.” Shechem… Succoth—The former an open plain west of Jordan, and the latter a valley east of Jordan in the tribe of Gad, which has not been well identified by modern discovery, but was probably about the latitude of Shechem. These are alluded to as patriarchal stations when Jacob, on his return from “Padan Aram,” was searching a central location for the settlement of the Hebrew family, and are here used poetically for the total promised territory east and west of Jordan. Compare Genesis 33:17-18; Joshua 13:27; Judges 8:4-5. The dividing and meting out simply indicate absolute title and sovereignty. Numbers 26:55-56; 2 Samuel 8:2 7. Gilead is mine, and Manasseh is mine—As Shechem and Succoth, Psalms 60:6, geographically represented the total territory of Israel, so Gilead and Manasseh (east) are only a more literal and minute repetition of the same idea, politically considered, of the territory east of Jordan, while Ephraim and Judah represented the west. Ephraim… is the strength of mine head—My helmet, the defensive armour for the head, denoting how vital a part of the nation’s defence Ephraim was. Moses compared Ephraim and Manasseh to the strength of the neck and horns of the buffalo. Deuteronomy 33:17. Judah is my lawgiver—A direct allusion to the blessing of Jacob, Genesis 49:10. Thus far David describes the continued unity and integrity of his kingdom, which his recent disasters had threatened, but which faith in the oracle of God had now reassured Ephraim and Manasseh were the jealous and disappointed tribes. See note on Psalms 78. Saul’s son had already sought to dismember the kingdom by their means. 2 Samuel 2:8-11; 2 Samuel 3:2. The moment David’s career of victory was checked he feared the loss of his foreign conquests, followed by the revival of the old internal feuds. Faith has already triumphed over the latter, and he now proceeds to express his exultation over the bordering nations. 8. Washpot—A vessel for common washing, as distinct from a seething pot, or a sacred vessel. Some suppose it the same as Herodotus mentions as (book ii, c. 172) used for “spitting and washing feet.” The term is expressive of great contempt and degradation. Cast out my shoe—Rather, cast upon, or cast at, my shoe. The throwing the shoe at one, or striking him with it, was a sign of servile submission and contempt. The language is highly oriental, and must be explained in conformity with the usages and proverbialisms of the country. Wetzstein, however, thinks the most natural interpretation to be, “Moab is the vessel in which I wash my face and hands clean; that is, the country and people in which I acquire to myself (by its conquest) splendour and renown, and Edom I degrade to the place whither I throw my cast-off shoes; that is, I cause Edom to endure the most humiliating treatment, that of a helot” or slave. But the history of 2 Samuel 8:2, suggests a degradation of Moab not less than that of Edom. The figure is not to be compared with Rth 4:7, which was a civil transaction denoting legal transfer. Philistia, triumph… because of me— Not an irony. The word for “triumph” means simply to cry aloud, but whether for victory or from alarm and distress the connexion must determine. In Hiphil it is used in both senses. For distress, the wail of the captive, see Judges 7:21; Isaiah 15:4; Micah 4:9. “The Hithpael may also be used of a loud outcry of violence.”—Delitzsch. Translate: Philistia, wail [as a captive] because of me. The preposition admits this sense, and the connexion and history require it. See note on Psalms 108:9 9. Strong city—That is, Selah, the rock, afterwards called Petra, the capital of Edom. It was situated in the eastern mountains of the Arabah, about fifty miles south, bearing east, from the Dead Sea, and about seventy miles from the head of the Gulf of Akaba. It was captured by David and by Amaziah. In 2 Kings 14:7, and Isaiah 16:1, it is translated “Selah” in our English Bible, and in 2 Chronicles 25:12, “the Rock.” Three hundred years before Christ it became the great transit point of commerce between the East and the West across the Arabian Desert, and was renowned for its wealth and strength. Who will bring me into the strong city—Selah was situated in a hollow of the mountains, two thousand feet above the Arabah valley, surrounded east and west by high cliffs, with no military roads on the west, and approached on the east by caravans only through a narrow, though famous, ravine, the Sik. It was deemed impregnable. Who will lead me—Who has led me unto Edom? The change of tense, in the Hebrew, would more naturally explain itself by remembering God had directed the army of Israel to the border of Edom by an oracle from the priest; and the interrogatory form, on which the prayer and faith of David are founded, is suitable to an unfinished act. They now stood in the border of Edom, checked and baffled, but hopeful. The strong city, the key to the whole kingdom, lies beyond them, and the argument of the prayer is, that as God had already led them into Edom, so he would bring them into the capital or strong city. See more in introductory note to Psalms 108. 10. Hadst cast us off—See Psalms 60:1 12. Do valiantly—Be victorious. Notwithstanding the severe rebuff through the divine displeasure, their trust and help are alone in God, and this is the moral lesson of the psalm. 89504e470d0a1a0a0000000d494844520000008c000000b8080300000006f5f4b700000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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Psalms 61:1-4 are an earnest prayer, with grateful expressions of trust; Psalms 61:5-8 are a joyful acknowledgment of the answer of prayer, with praise and vows of fidelity. The condition of the psalmist is one of great and overwhelming sorrow: he is far from his throne and capital, his prayer is for protection and the preservation of life, for which the memory of past experience leads him to trust. No enemy is mentioned or described, which itself is suggestive. He speaks like one of age and great experience, and his sorrow is dignified and chastened. Over all, faith rises in sublime control. There is too much internal evidence and concurrent authority, to doubt that the occasion was that of David’s flight from Absalom, and his residence at Mahanaim. 2 Samuel 17:27-29; 2 Samuel 18:1-5.TITLE: Upon Neginah—The singular of Neginoth. Delitzsch thinks that upon Neginath differs from in Neginoth, Psalm iv, title, the former, taken as a feminine noun, signifying “upon the music of stringed instruments,” and the latter “with the accompaniment of stringed instruments.” 2. From the end of the earth—Or, taking àøö, (arets,) “earth,” in the sense of land, that is, the Hebrew territory, as it sometimes signifies, the description would be literally true, for Mahanaim, where we suppose David now was, lay not far from the eastern border, in the central mountains of Gilead. But it seems far to be separated from the sanctuary. Overwhelmed—Or, faint, as Lamentations 2:19, “children that faint for hunger.” See Psalms 102, title. Rock that is higher than I— “Rock,” here, is to be taken in the figurative sense of fortress, stronghold, place of security. The “Rock that is higher than I,” is one that is above his kingly command, safer than all his military defences—the immediate protection of God himself. Out of himself, above himself, he seeks his refuge in God.The fundamental passage is Deuteronomy 32:4, and it is parallel to Isaiah 26:4, where “everlasting strength” is in Hebrew, the rock of ages, from which comes our hymn of that title. Compare Psalms 62:2; Psalms 62:7, also, Psalms 71:3, where “strong habitation” denotes rock of habitation. 3. For thou hast been a shelter… a strong tower—A bringing out the figure of “the rock… higher than I,” in previous verse. Thou hast been— A remembrance of former mighty perils and deliverances. Past mercies inspire confidence for the future. 4. I will abide in thy tabernacle—The figure changes from a rock or fortress to a tabernacle, in itself an emblem of transitoriness and frailty; but the idea of security is still preserved. The allusion is to the “tabernacle” in the wilderness (“thy tabernacle”) which, like the tent of the chief in a military encampment, is the place of honour, authority, and safety. During the march through the wilderness the tabernacle was placed in the center of the camp, surrounded first by eight thousand five hundred Levites, in the form of a square, and beyond those, in the same form, by the entire population of the tribes, including over six hundred thousand warriors. See on Numbers 2. Thus the tent of Jehovah was the throne of power, in the midst of the people. The allusion is not uncommon. See on Psalms 27:5; Psalms 31:20; Psalms 32:7; Psalms 91:1. Trust in the covert of thy wings—The wings of the cherubim in the holy of holies in the “tabernacle.” Exodus 25:18-22; Psalms 57:1 5. My vows—A sacred bond of union and covenant between him and God, and he appeals to them as such. Given me the heritage of those that fear thy name— “Fear” of God is often put for true piety in the Old Testament, and the promises of both temporal and spiritual good are restricted to this character. The possession here named is real, as the word denotes, not merely promissory. God had conferred on him the portion of the righteous, and his enemies cannot wrest it from him. Comp. Psalms 21:2-4 6. Thou wilt prolong the king’s life—The change from the first to the third person is a poetical liberty. The insurrection was a conspiracy against the life of the king. If it succeeded he must die, but faith assures to him the victory. The Hebrew is very simple, “thou shall add days upon the days of the king; his years as generation and generation.” See Psalms 21:4-7; and compare 2 Samuel 7:16; 2 Samuel 7:19; 2 Samuel 7:25; 2 Samuel 7:29; from which it appears that the king’s “life,” here, includes his dynasty: perhaps, also, in a higher sense, the King Messiah. 7. He shall abide before God—That is, he shall be established upon his throne in the presence, and by the favour, of God. “When kings are said to ‘abide’ or sit, it is commonly in the more formal sense of sitting on the throne, the judgment seat.”—Perowne. Oh prepare mercy and truth— Or, appoint mercy and truth, distinguishing qualities of the divine character and government. These he would have appointed as his watch and guard, that his acts might conform to the divine model. 8. So will I sing praise—The particle “so” indicates the agreement of what follows with what precedes. As if he would say, In accordance with these my petitions and their gracious fulfilment, I will sing praise to thy name for ever, etc. Neither prayer nor the answer of prayer will avail anything if the response of our lives and thanksgivings be not in harmony therewith. That I may daily perform my vows—To the end, or with the aim, of performing my vows daily. Thus the goodly effect of all grace given, and all afflictions endured, shall culminate in a devout and obedient life. To the chief Musician, to Jeduthun, A Psalm of David.The historic background of this psalm answers to the preceding, and the occasion of both is the same. The king’s mind has attained a dignified repose in “the Rock that is higher” than he, (Psalms 61:2, comp. Psalms 62:2,) and he now more calmly surveys the scene and circumstances of the hour. The machinations of his enemies, his own firm expectation of deliverance, and the vanity of human pride and ambition, are the prolific themes of his muse. The selah divides the psalm into three equal strophes of nine lines. The first, vers. 1-4, is divided into two parts: Psalms 62:1-2, a declaration of his sole trust in God; Psalms 62:3-4, a survey of the schemes and objects of his enemies. The second, Psalms 62:5-8, of which Psalms 62:5-7 are a strong expression of his assured hope in God, and Psalms 62:8 an exhortation to the people to trust only in the same source of help: the third, Psalms 62:9-12, a warning address to his enemies; Psalms 62:9, describes the utter vanity of human ambition, even though it, for the time, succeed; Psalms 62:10, the short-lived glitter of ill-gotten wealth and power; Psalms 62:11-12, the admonition that all power belongs to God who will righteously judge every man.TITLE: To Jeduthun—Here and in Psalms 77, title, it is upon “Jeduthun;” but in Psalms 39, title, to “Jeduthun.” Taking the preposition òì, (al,) in the sense of by or to, “Jeduthun” may here be understood as the proper name of one of the precentors of David’s choirs. 1 Chronicles 25:1; 1 Chronicles 25:3; 1 Chronicles 25:6. But the more common rendering would be upon “Jeduthun,” which would require us to understand “Jeduthun” here as the name of a choir, (so Furst,) or of an instrument. 1. Truly—The word occurs six times in this psalm, and is translated truly, Psalms 62:1; only, Psalms 62:2; Psalms 62:4-6; and surely, Psalms 62:9. In every instance truly, or verily, would give the sense, and it is better to adhere to a uniform rendering. In this verse, and in Psalms 62:2; Psalms 62:5-6, it has a kindred significance to amen, verily, in the New Testament, and is the language of faith and solemn asseveration. The psalm must be supposed to have been written immediately before the battle described 2 Samuel 18, and is a specimen throughout of sage counsel and calm faith. Waiteth—Is still—trusts calmly. It is a description of perfect submission, or soul-rest in God. So Psalms 62:5, and Psalms 4:4; Psalms 37:7. In Psalms 131:2, it is rendered quieted myself. 2. My rock—See on Psalms 61:1. My defence—My high place, an allusion to the high, rocky fortress, as 2 Samuel 5:6-9, the strongest defence known to ancient military life. Greatly moved—The insurrection will disturb, and for the time disarrange, many surface elements, but will not overthrow or unsettle my kingdom. Thus far he had received answer to prayer. 3. How long will ye imagine mischief—He addresses the leaders of the rebellion. The Hebrew word translated “imagine mischief” occurs nowhere else, and its derivation has been variously understood. The sense most in accordance with the imagery of the context, and sustained by modern oriental usage and the ancient Versions, is, to storm against, to break in upon, and hence to persecute, assail. “How long will ye storm against, or break in upon, a man?” Ye shall be slain—Ye will crush, all of you. The verb is to be taken in Piel, not passive, as describing what they would do, not what should be done to them; and the metaphor requires the radical sense as above, not the secondary sense as in the common Version. As a bowing wall… and… tottering fence—As a leaning wall, a wall thrust at, or thrust down. The idea of the latter, which is in the form of climax, is that of a wall which, from a violent shock, is thrown out of line and is ready to fall, or is already falling. Such was the contemptuous idea which the conspirators held of David. Perowne translates the passage:—How long will ye rush against a man. Will ye all of you break [him] down, As [though he were] a bowing wall, a tottering fence? 4. They only consult to cast him down—On only, truly, see Psalms 62:1. The object of the conspiracy was to cast David down from the height of his kingly power and honour, to which God had exalted him; and he here submits the issue between them and God. They delight in lies—As their object is unjust and dishonourable, so they do not scruple to adopt the basest hypocrisy and falsehood in order to accomplish it. They bless with their mouth—Literally, they bless each one with his mouth. They profess openly to the people that they are doing all for the public good. 5. Wait thou only upon God—David renews and reaffirms his trust as in Psalms 62:1, exhorting his soul to quiet submission and hope in God. 6. A repetition of Psa 62:2. In this and Psalms 62:7 he expresses in various forms, and the strongest imagery, his sole trust and perfect security in God. This is characteristic of the psalms written on this occasion. See Psalms 4:3-5; Psalms 5:5-8; Psalms 62:3-7 8. Ye people—The address here is to his loyal subjects, who had been faint hearted. See Psalms 4:6. He exhorts them to trust only and fully in God. As a military order it was worthy this unequalled theocratic sovereign, and was more effective, morally, at this hour, than the loudest preaching. Pour out your heart before him—He had already done it on this same occasion, (see Psalms 42:4,) and at an earlier day when in distress, Psalms 142:2. The pouring out of the heart is an expression borrowed from an ancient custom of taking an oath by pouring water on the ground. The water was “poured out before the Lord,” to signify that their words and promises had gone forth and could not be recalled, being “as water spilt upon the ground which cannot be gathered up again.”—Roberts. See 1 Samuel 7:6; 2 Samuel 14:14; Lamentations 2:19 9. Men of low degree… high degree—Men of all degrees, as Psalms 49:2. The first designation denotes in the Hebrew the masses of our race as descendants of Adam; the second, those classes which have attained distinction on account of rank, wealth, or other circumstances. These all, apart from God, and of themselves considered as sources of help or objects of trust, are, the first class, vanity, the second, a lie. To be laid in the balance—Literally, going up, or ascending in the balance, as being the lighter scale. Altogether lighter than vanity—The meaning is: Put every one of them together in one scale of the balance, and vanity, or a breath, in the other, and they would mount up, as less than a breath. This estimate is not of man as God made him, but of man as sin and selfishness have corrupted him. It is man apart from God, and fighting against God, and fitly applies to Absalom with his accomplices, and the thoughtless multitude that follow them. 10. Oppression… robbery—The two words differ more in the manner of acquiring than in the thing acquired. The former denotes that which is acquired by deceit and guile, the latter that which is gotten by force or violence. In either case the psalmist admonishes his enemies not to be elated by sudden success, nor put confidence in wealth or power thus gained, for both they and their works are subject to the judgment of God. 11, 12. God hath spoken—Here is a formal affirmation of a direct revelation from God. Once, twice, have I heard—A Hebraism for many times; as if he would say, It is a familiar doctrine of the old dispensation that I am about to declare. See Job 33:14; Job 40:5. The Septuagint reads it “Once God hath spoken; I have heard these two things.” Power… mercy—This is the matter of the revelation, that God is a God both of power and love. Wherefore let offenders tremble at the power that will dash in pieces all their schemes of iniquity and punish all their sin, and let humble and contrite hearts take courage and trust in his love. For thou renderest—So that thou renderest. That is, the consequence of this power and love of God is, that he will render to every man according to his work. His attributes, his mercy, no less than his power and justice, compel to this juridical distinction and judgment. See Romans 2:6; Revelation 2:23. A Psalm of David, when he was in the wilderness of Judah.No psalm in the Psalter is more divinely sweet and spiritual than this, or awakens a deeper response in the soul that thirsts after God. As such it is the common property of the devout in all ages, and in the so-called Apostolic Constitutions was ordered to he sung every morning in the Church. Taking the verbs as futures and not optatives, the psalm contains no prayer, but abounds in praise, thanksgiving, inward longing after God, and joyful trust. As to its occasion, modern criticism, against the older interpreters, inclines to David’s flight from Absalom, 2 Samuel 15:13, etc., making large reliance upon Psalms 63:11, (where see note,) and upon the supposed allusion of Psa 63:1, “a land dry and ςι�, (weary,)” to 2 Samuel 16:14, “and the king and all the people came ςιτιν, (weary,)”etc., compared with 2 Samuel 16:2; 2 Samuel 17:2. But though the coincidence agrees well enough with the hypothesis, it has no necessary force of proof that the occasions were the same; for the same person passing through different parts of the same desert at different times might describe his sufferings in similar terms simply from the uniformity of effect from the same physical conditions. Against this hypothesis it may be further urged that the psalm is admitted on all hands to be a morning hymn; (Psalms 63:1;) but in David’s flight from Absalom he passed no morning in the “wilderness of Judah.” On the night of the same day that he left Jerusalem he crossed the Jordan. He had purposed to pass the night west of the Jordan, (2 Samuel 15:28,) but tidings from the capital compelled him to pass over without delay, (2 Samuel 17:16; 2 Samuel 17:22,) and the first morning was, therefore, passed on the “plains of Moab,” east of Jordan, not in the “wilderness of Judah.” Not less forcible is the internal evidence of the psalm itself. It contains no prayer or confession, but abounds in thanksgiving, praise, and holy confidence, everywhere bearing the marks of a tranquil mind and a recent night of calm meditation, Psalms 63:6. Contrast with this the elegiac tone of his psalms written the first day and night of his compulsory abdication, as Psalms 3, 4, 7, 42, 43, 55. In addition we must cite the Septuagint, followed by the Vulgate, which gives in the title “the wilderness of Idumea,” instead of Judah. Now it is well known that after the Chaldean invasion, the Idumeans (Edomites) advanced their northwest border upon the desolated territory of Judah as far as the parallel of Hebron. (See 1Ma 5:65; Ezekiel 36:5; Prideaux, part i, book 1.) So that by foreigners the southern part of Judah was called Idumea. This would leave Engedi, where we suppose the psalm to have been written, fully within the so-called Idumean territory, in the desert which might indifferently be called wilderness of Judah, or of Idumea. The authors of the Septuagint Version, themselves Alexandrian Jews, would naturally (as foreigners actually did) call that Idumean which a Palestine Jew would call Judean territory. This would harmonize the apparent difference between the Hebrew and Greek titles, and fully corroborate the assignment of our psalm to David’s sojourn in the vicinity of Engedi. 1 Samuel 24. But the section of the wilderness of Judah farther north, embracing the route from Jerusalem to the mouth of the Jordan, which David took in his flight from Absalom, was never called Idumea either by Palestine or foreign Jews. Our psalm belongs, with Psalms 57, to the period of Saul’s persecution, only a little later than the latter, when the crisis of danger had passed and a calmer scene had succeeded. See introduction to Psalms 57. Psalms 63:1-8 describe his thirsting after God; Psalms 63:9-11, the sure and certain overthrow of his enemies.TITLE: Wilderness of Judah—Extending on the east of Judah, over all the territory between the central mountains and the Dead Sea, east and west, from the mouth of Jordan on the north to the desert of Arabia on the south. Localities were often called after the nearest city, as wilderness of Engedi, of Maon, of Ziph, of Tekoa. 1. My God—The “Our Father” and “Abba Father” of the Old Testament, expressive of the confidence and submission of all acceptable prayer or praise. Early—At daybreak, to be taken literally. See on Psalms 46:5. Soul—It occurs four times, and “is the characteristic word of the psalm.”—Jebb. Flesh longeth—The soul thirsted for God, the fountain of living water; the flesh languished from hunger for the bread of life. Dry and thirsty land—Dry and weary land. A land which exhausted life and furnished no supply. To be taken literally of the land, but as an emblem, also, of his condition in exile, cut off from the ordinances of worship and the fellowship of saints. Where no water is—Not absolutely, but where it was frightfully scarce. En-gedi, now Ain-jiddy, means “fountain of the kid,” from a beautiful fountain that breaks out of the rocks above the ruins of the ancient city, and about 400 feet above the plain. But such fountains are very rare in the desert. The city stood far south, near the shore of the Dead Sea, in the heart of the desert, south by east from Hebron. Its immediate vicinity was exceedingly fertile and beautiful, but David was in the adjacent desert mountains, probably el-Mersed, on the north. 2. Sanctuary—The holy place. A title given to the sacred tabernacle, Exodus 25:8, first settled at Shiloh, Joshua 18:1, afterwards at Nob, 1 Samuel 21:1-6, and later at Gibeon, 1 Chronicles 16:39. The ark of the covenant had been, from the date of Eli’s judicature, at Kirjath-jearim. 1 Samuel 7:1-2. Still the tabernacle was revered as holy, and oracles were given by Urim and Thummim, and answers of prayer obtained. 1 Kings 3:4-5; 1 Chronicles 16:39. The tabernacle worship still supplied the highest manifested glory of God known in the Hebrew worship, for which the exiled psalmist now longs. 3. Thy loving kindness is better than life—Thy mercy, by which life eternal is provided, is better than natural life with kingly honours super-added. Compare 1 John 3:1. The words, as Mrs. Conant beautifully says, are “an implication of immortality. In what sense could his ‘loving kindness’ be ‘better than life,’ if it ceased with the cessation of ‘life?’ A conscious possession, independent of the earthly ‘life’ and superior to it—something for which the earthly life might properly be sacrificed, something therefore indestructible by the death of the body— can alone come up to the measure of the thought here expressed.” See Dr. Conant’s version of the Psalms, in loc. These “implications of immortality” are everywhere scattered over the pages of the Old Testament. My lips shall praise thee—Because, notwithstanding all my sufferings, the paramount good remains. 4. I will lift up my hands—In solemn posture of prayer. In thy name— Depending only on thee for such deliverance as thou canst sanction. 5. My soul shall be satisfied—The language is spiritual. “Soul” is here the rational nature—the ego—the same as “thirsted after God,” (Psalms 63:1,) and “satisfied,” or satiated, expresses the abundant supply of every desire. This fulness David finds only in God. John 1:16. Marrow and fatness— Synonymous words, literally, fatness and fatness, a figure of a sumptuous banquet of all that is most excellent. 6. Meditate… in the… watches—Through all “the night watches”—the whole night. The language of this verse does not accord with a condition of alarm, agitation, and precipitate flight, such as David experienced the first night of his escape from Absalom; nor do these calm night meditations answer to the deep disturbance and casting about of his soul then. (See introductory note.) But they perfectly suit the serene safety which ensued after the peaceful departure of Saul. 1 Samuel 24:22. Night watches— Of these the Hebrews reckoned three: the first, or “beginning of the watches,” ending at midnight, Lamentations 2:19; the “middle watch,” ending at the “cock crowing” or about three o’clock, Judges 7:19; and the “morning watch,” ending at sunrise, Exodus 14:24. In the time of Christ the Jews had adopted the Roman method of reckoning four watches of three hours each, beginning at six o’clock in the evening. Mark 13:35 7. Because… therefore—His past experience offers assurance to faith of future deliverances. Thus “tribulation worketh patience,… experience,… hope.” Romans 5:3-4. Wings—Emblem of tender care and protection.Luke 13:34. The figure always refers to the cherubim whose wings shadowed the “mercy seat.” 8. My soul followeth hard after thee—Or, my soul taketh fast hold behind thee. The figure is that of following close behind, and taking fast hold meanwhile of, the person leading. “He that is joined unto the Lord is one spirit.” 1 Corinthians 6:17; see Jeremiah 13:11. Thy right hand upholdeth me—See Son 2:6. It is not enough that we should take firm hold of God, but God must also take hold of us. Our feeble grasp would be insufficient, but “none can pluck us out of his hand.”“Soul,” here, must be understood of the inner and spiritual nature, as in Psalms 63:1; Psalms 63:5 9. But those—He turns from these soul yearnings and sweet thoughts of God to the stern battle of life before him. The strong adversative force of the conjunction, joined to the pronoun, brings out the sharp contrast between him and his enemies. That seek my soul, to destroy it—The order of the Hebrew words is, but they to destruction will seek after my soul, that is, to their own destruction, and so the parallel clause, they shall go, etc., shows that it is not what they intended for him, which is clearly enough implied, but what should overtake them, that he is speaking of. The word here rendered destruction radically denotes a loud noise, crash, and means tempestuous overthrow, ruin with a crash. Lower parts of the earth—Not a periphrasis for grave, as elsewhere and as in Ephesians 4:9, for in Psalms 63:10 he declares they shall be denied burial, and being a threatened punishment of bad men, it must be understood of punishment in sheol, or the future world, taking the phrase as synonymous with our Lord’s words, John 8:23 : “Ye are ‘εκτωνκατω, (from the beneath,)” using beneath as antithetic to “ταανω, (the above,)” in the same connexion; and more sharply defined John 8:44, “Ye are ‘εκπατροςτουδιαβολους, (from your father the devil.)” And this is further evidence by their condition after death, John 8:21, “Whither I go ye cannot come,” a denunciation conditioned on their “dying in their sins,” which shows that he is speaking of the future state. In the same verse (John 8:23) our Lord says, “Ye are ‘εκτουκοσμου, (from the world,)” but κοσμος, world, here is to be taken figuratively in the morally bad sense of a state of society at enmity with God, as in John 15:8-9; 1 John 2:15-16. Different is John 3:31, where εκτηςγης, (of the earth,) is to be understood of humble, imperfect, perishable origin. It is clear, therefore, that both the psalmist and the Saviour, in the words in question, use language Hebraistically of future punishment. 10. Sword… foxes—Denoting that they should die violent deaths, and, being unhonoured with a burial, their carcasses would become food for carrion eaters, a punishment and dishonour of no ordinary grade. Foxes, ùׁ ?òì, (shual,) the jackal, a natural association with his present desert life. No animal body in the East can remain long exposed after death without being eaten by dogs or jackals. 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But… king— “King,” according to the date given to the psalm, cannot here mean David, who never assumed that title during the life of Saul, though afterwards he thus spoke of himself in the third person, Psalms 21:1; Psalms 21:7; Psalms 61:6. It can, therefore, apply to none but Saul, and this eminently suits the unvarying tenor of David’s loyalty; his high conceptions of the theocracy; his marvellous reverence for Saul as the Lord’s anointed; his constant refusal to take Saul’s life, when in two instances he could have done it with a single stroke; his uniform distinction between Saul as rightful sovereign and those lying flatterers who led him astray; and the unaffected lamentation and inimitable elegy upon his death. It further illustrates his forgiving piety. Every one that sweareth by him—Whether the pronoun refers to “God,” or to “king,” in the preceding clause, may be grammatically indifferent; but it may be urged against the latter, and in favour of the former, that though in a heathen country it might pass as an allowable custom to swear by the king, (see Genesis 42:15,) the Hebrews were strictly forbidden to swear by any but God. Deuteronomy 6:13; Deuteronomy 10:20; Isaiah 65:16. What the prophet, Isaiah 45:23, calls “swearing,” the apostle, Romans 14:11, calls “confessing.” It was a religious acknowledgment of the supremacy of God. But the mouth of them that speak lies—This, with the preceding line, forms an antithetic parallelism, falsehood being opposed to truthful swearing in God’s name, and the rejoicing, or boasting in God to the shutting up the mouths of those who “speak lies.” This confirms the sense given of the passage. To the chief Musician, A Psalm of David.This psalm bears no historic indication of date or occasion, but is ascribed to David in the title, which all internal evidence corroborates. From the description given of enemies, and his exultant confidence in the interference of God, we must assign it to one of the two great trials of his life—to the time of Saul or of Absalom; and in the absence of all recognition of personal guilt, confession of sin, official impeachment by his enemies, allusion to deliverances in earlier perils, such as occur in the saddened strains of his later trial, we are safe in placing it in the time of Saul. There is a naturalness and simplicity of description—a freshness of faith and hope—which intimate the earlier struggles and outgoings of his heart, probably that first great crisis when, having escaped from Gath and from Adullam, he heard, at Hareth, in the south of Judah, of the destruction of Nob and the plannings of Saul. See 1 Samuel 22.The matter of the psalm is divided into a prayer for help, Psalms 64:1; a description of his enemies, their character and methods, Psalms 64:2-6; his declared confidence of the divine interference for their overthrow, Psalms 64:7-8; and the happy result which shall be realized in the diffusion of honour and praise to God, and encouragement of the joy and faith of the righteous, Psalms 64:9-10 1. My prayer—The word “prayer,” here, takes the sense of complaint, as in Psalms 55:2, and title of Psalms 102, “not in tones of pain, but in words.”—Delitzsch. 2. Secret counsel—Conspiracy, dark plotting. Insurrection—The word signifies a tumultuous assembly, a rushing together of the masses, as Psalms 2:1; a noisy crowd, Psalms 55:14. The secret counsel of Saul and the leaders of the nation gave birth to open demonstrations on the part of the people, both which are here deprecated. 3. Bend their bows—Hebrew, They have bent their arrows. Same as “bend the bow,” Psalms 7:13, or placing or aiming the arrow, Psalms 58:7. Bitter words—Better, a bitter word. An evil tongue is sharper than a sword, and “bitter words” enter deeper into the soul than barbed arrows. 4. Shoot in secret—A mark at once of treachery, cowardice, and cruelty. See Psalms 10:8-10 and Psalms 11:2. They… fear not— “They cast their arrows at men because they are not seen by them, and they are not afraid of God, who does see them.”—Phillips, Psalms 55:19 5. They encourage themselves—They strengthen themselves in an evil plot or counsel. This “hand to hand” wickedness, (Proverbs 11:21,) this emboldening each other by mutual vows of support in crime, is the last degree of depravity. They commune—They reckon. “Each part of their evil plot being, as it were, carefully gone over and enumerated.”— Perowne. They say—They say “in their heart,” within themselves, as Psalms 10:6. Who shall see them—Literally, Who will look to it; that is, judicially, in order to punish it. See Psalms 10:11; Psalms 10:13; Psalms 73:11; Psalms 94:7 6. They search out iniquities—Mentally, and with great labour, they work out plans for accomplishing wicked ends, as Psalms 58:2. They accomplish a diligent search—Literally, they have accomplished a search searched out; that is, an exhaustive investigation. But the verb accomplished (ended, finished) may be taken in the first person plural, as a soliloquy of the conspirators, thus: We have finished a plot thoroughly wrought out! which gives dramatic effect. Both the inward thought—The word “inward,” here, is the same as “inward part,” Psalms 5:9, and is here synonymous with heart, the seat of thought and affection. The inward part of a man, even the heart, is deep. This is the reflection of David after reviewing the conduct of his enemies. See Jeremiah 17:9-10; Psalms 19:12; Psalms 139:23-24. The preparations of his enemies are ended. The crisis has come. It is now time for God to work. 7. But God shall shoot at them with an arrow—Both the verbs in the two lines of this verse are in the past tense, and though the Hebrew gives an ambiguous idea as to interpunction, yet we should read:—But God hath shot at them an arrow, Suddenly have come their wounds.Thus, when they had completed their deep schemes—when they had bent their bow to shoot in secret at the upright,—(Psalms 64:3-4,) in a moment, by the unseen arrow of God, they received their own death wound. See Psalms 7:12; Psalms 38:2 8. Make their own tongue to fall upon themselves—The evil which they had proposed to bring upon the righteous by false testimony and vile slander, shall be visited back upon themselves to their ruin. Psalms 7:16; Proverbs 12:13; Proverbs 18:7. “They were thinking of wounding the upright, but behold they are wounded themselves.”—Hengstenberg. All that see them shall flee—As the people fled at the cry of Korah and his company when they saw them swallowed up alive. Numbers 16:34. But the word translated flee, signifies, radically, to move to and fro, to shake; and hence, also, to wag or shake the head in derisive triumph, as in Jeremiah 18:16; Jeremiah 48:27, in which latter it is translated in our English Bible, “skippedst for joy.” See also Psalms 14:14. So Furst translates the text, “All that look upon them shake [the head].” In this sense the looking upon them signifies, “the gratification of looking upon those who are justly punished, and rendered harmless.”—Delitzsch. See Psalms 59:10; Psalms 92:11 9. All men shall fear—The wicked no less than the righteous shall recognise this judgment as of God. Psalms 53:5. And shall declare— See on Psalms 58:11 10. The righteous shall be glad… trust… glory—On “glory,” see Psalms 63:11. The effect of the divine judgment in the overthrow of his enemies would cause the wicked to fear and confess God, and the righteous to rejoice, trust, and give praise. To the chief Musician, A Psalm and Song of David.The scene and the subject presented by this psalm are beautiful and imposing. The people are assembled in Zion to give thanks. Prayer has been answered; a deliverance of some sort, and of vast public concern, has been granted; a public offence of some kind has been forgiven, (Psalms 65:3; Psalms 65:5;) and somehow these circumstances connect with previous despondency at the cutting off the supplies of food for the people, and joy for the now renewed rains, copiously watering the earth and reviving the promise of a plentiful harvest. With these surroundings the people join in praises to the God of providence for his special manifestations in nature. To what occasion these intimations best fit we may not positively affirm. The mention of “Zion” as the place of worship dates it after the settlement of the ark there, but gives no further intimation of time. The title assigns David as the author; and though this is not infallible, it is too respectable to be set aside without cause. We cannot, with some, (as Delitzsch and Perowne,) assign the date to the overthrow of Sennacherib, for this does not suit the marked idyllic character of the poem. The large consideration given to rain, as the special form in which prayer had been answered, the joy of nature, and the admission of “iniquities” and “transgressions,” (Psalms 65:3,) which manifestly had been the moral cause of the public calamity, do not suit Hezekiah’s administration. On the contrary, Psalms 65:7 might suit this hypothesis. We should, therefore, probably look to the record of 2 Samuel 21:1-14—the sufferings by “the famine in the days of David, three years, year after year,” and to the deliverance therefrom—for the historic explanation of the allusions of the psalm. At that time “David sought the face of the Lord, and the Lord answered him.”In this beautiful psalm God is praised as “the God of our (his people’s) salvation,” Psalms 65:1-4; as the God of all nations and peoples, Psalms 65:5-8; as the God of nature, governing the elements and ordering the seasons for the sustentation and comfort of man and of all living creatures, Psalms 65:9-13.TITLE: A Psalm and Song of David—A Psalm of David, a Song. See note on Psalms 30, title. 1. Praise waiteth—Or, Praise is silent; or, To thee silence is praise: see on Psalms 62:1, and Revelation 8:1. Submitting all things to the will of God, and quietly resting there, is as praise; and this only could make praise or prayer acceptable. 2. Thou that hearest prayer—A recognition of deity which gratitude dictates and experience attests. See introduction. Unto thee shall all flesh come— “All flesh” is a term denoting all nations and varieties of mankind. They shall yet come, in guilt and in trouble, to the one only God for deliverance. They shall yet confess him in prayer and hymns of praise.Isaiah 66:23. An anticipation of Messiah’s universal reign. 3. Iniquities prevail—Hebrew, words or matters of iniquities have prevailed. They have been too strong. Psalms 38:4; Psalms 40:12. The preterit of the verb refers to sins, or matters of public wrong, the consequences of which they had not been able to endure nor their guilt atone, till now God had interfered and directed the atonement, and delivered them. Against me—The sudden transition from the third to the first person singular is a poetic freedom often used, the psalmist representing the people. Purge them—ëôø, (kaphar,) atone, expiate, cover. The standing word in the Old Testament for the expiatory act. 4. Whom thou choosest—See Psalms 4:3. Causest to approach… thee—A priestly honour under the law, (Numbers 16:8,) but offered now to all. (Hebrews 10:19-22.) Satisfied with the goodness of thy house—To be “satisfied” with God’s gifts and favour, so that the heart gratefully rests there, is the highest return we can make to him; while to profess his name and still seek our pleasure in the world is the greatest reproach to him and to the religion we profess. Thy holy temple—The word is simply synonymous with the terms “thy courts” and “thy house” in this same verse, and is no proof that this psalm was of later date than David’s time. See its use in 1 Samuel 1:9; 1 Samuel 3:3, where it applies to the tabernacle. 5. By terrible things in righteousness—God’s work of salvation is often attended with acts of terror and judgment, as in the deliverance of Israel from Egypt. He hates sin as he loves holiness, and his “wrath is revealed from heaven against it.” Romans 1:18. Who art the confidence of all the ends of the earth—Not that God is actually known and trusted by all men, but that he is the only true confidence of all, and this, as Perowne says, is his claim upon “all the ends of the earth” to be thus recognised and trusted. Tholuck thinks, “it implies the confession that the prayers of the heathen, (being offered in sincerity,) however erroneous their ideas of God may be, do after all ascend to the throne of the God of Israel,” which accords with Acts 10:34-35; Romans 2:14-15 6, 7. Mountains… seas… people—In these verses we are taught that the same God who “setteth fast the mountains,” and “stilleth the… seas,” also hushes “the tumult” of nations. The God of nature is the God of history. “Waves” are a symbol of a people in a state of agitation, tumult, or war. 8. Uttermost parts—The boundaries, the whole compass. The full phrase occurs Isaiah 40:28, “The ends,” or compass, “of the earth.” So Job 28:24. Afraid at thy tokens—The “terrible things” (Psalms 65:5) which God shall perform in the redemption of his people, by his judgments upon guilty men and nations, shall cause all dwellers upon earth to fear him. See Revelation 14:7. Outgoings of… morning… evening—The breaking forth, or place of going forth; that is, the portals of morning and evening. These shall sing. That is, all creatures within the compass of the earth, from the gates of the east to those of the west, shall be made to rejoice. Such shall be the benign reign of the one only God and Jesus Christ his Son. 9. The psalmist having finished his contemplation of God’s work among the nations, (Psalms 65:5-8,) now turns to his providence in nature, in adapting its forces and the order of the seasons to the uses and wants of man. Thou visitest the earth—Thou hast visited the earth. The verb is in the preterite—a fulfilment of the promise, Deuteronomy 11:11-12. But there is a special application of these descriptions to the season then present, as appears from the interchange of the past and future tenses of the verbs. The word visit, here, denotes a special visit, as if God came down in person to attend to the wants of the earth. Thou… waterest it— Causest the water to overflow it. Greatly enrichest it—The earth was barren before because of its dryness, but God’s showers have made it rich. Palestine and Arabia would now become fruitful with all the products suited to them, if well watered. River of God—Not any particular “river” or channel of Palestine, but a poetic expression for the fulness of those celestial waters which are sent down to enrich the earth by the wonderful provision of God. Preparest them corn, when thou hast so provided for it—A beautiful thought beautifully expressed. The verb prepare is repeated, to show that it is God who foresees and tenderly cares for our wants, and that the rain is his pledge of harvest. “Thou writ prepare their corn, because thus (for this end) thou wilt prepare the earth.” 10. Waterest the ridges… settlest the furrows—The idea is that of complete saturation, which would level the surface of a ploughed field; further expressed in “Then makest it soft with showers.” Blessest the springing—The sprouting. The tender shoots, the earliest promise of the year. 11. Crownest the year—From the sprouting (Psalms 65:10) to the harvest, the year is honoured, distinguished, by God’s blessing. The crowning, as with a chaplet, is at once a finishing act and a token of honour, and completes the cycle of blessings on the year. Thy paths… fatness—God’s “paths” are his ways, or modes of procedure, and whether in nature, moral government, or redemption, his footsteps, or, as the word literally means, the tracks of his chariot, are rich in blessings of wisdom, power, and grace. Here his way is in nature, with its lesson of providence to man and all living creatures. “He maketh the clouds his chariot,” (Psalms 104:3,) which along their pathway distil “upon the pastures of the wilderness,” and “the little hills” are girded with joy. 13. Pastures—The word properly means sheep, young sheep: but in Isaiah 30:23 it must take the sense of pasture. So here the connexion imposes the same sense, only the idea is sheepwalk. The sheepwalk shall be clothed with sheep. The mountains and uplands of Palestine begin to appear brown and barren as early as June, for want of moisture. The valleys—Contrasted with the upland downs or sheepwalks. As the latter are clothed with sheep, so are these with corn—all kinds of edible grain. And in this richness of divine blessing animals and inanimate nature shout for joy, yea, they also will sing. To the chief Musician, A Song or Psalm.Here, again, we rely upon internal evidence for a clew to the date and occasion of the psalm. The nation had been delivered from great and cruel oppression, (Psalms 66:10-12,) and that deliverance had been brought about by terrible judgments, of which the nations of the earth had been witnesses, (Psalms 66:3-5,) in view of which they are now called to join in ascribing honour and glory to the true God, by confessing him supreme, Psalms 66:1-2. Of this deliverance and of these judgments the passage of the Red Sea was a type, Psalms 66:6. The Greek title has it, “A song of a psalm of resurrection,” probably founded on Psalms 66:9; Psalms 66:12, (see notes,) so great a deliverance being equal to a resurrection. But to what event or period of history do these apply? Hengstenberg says, Modern criticism “pretty generally affirms that the deliverance celebrated in this psalm is the deliverance from the Babylonish captivity,” and there is no objection of sufficient weight to overthrow this opinion. See the notes.The strophic divisions are three: Psalms 66:1-7, a call upon the nations of the earth to give glory to God on account of his judgments and his power; Psalms 66:8-12, a call upon the covenant people to bless God for his great deliverance; Psalms 66:13-20, a pledge of the Church to perform the vows made in affliction.TITLE: A song or psalm—A song-psalm. See on title of Psalms 30 1. All ye lands—Literally, all the earth, as in Psalms 66:4. The call is universal. 2. Make his praise glorious—Give glory as his praise, or make his glory praise. The nouns are in apposition, and the sense not easy. The English version, by treating one as an adjective, has given euphony of sound without clearness of thought. The idea seems to be, that as the praise of God consists in thankfully confessing and declaring his acts, we thus make his peculiar glory to consist of praise. This is the thought repeated and exegetically amplified in the next verse. 3. Say unto God—The psalmist now directs how to fulfil the requirement of Psa 66:2 : namely, by rehearsing and proclaiming the great events which have transpired, and ascribing them to God. Terrible… thy works—The redemption of Israel from Egypt and Babylon was accomplished by acts of divine power which struck the idolatrous nations with terror. Thus is it in all ages. The triumph of the Church is the downfall of Christ’s enemies. Grace and judgment play their respective parts. See Psalms 2; Revelation 18; Revelation 19:1-8. Submit themselves—ëçùׁ, (kahhash,) rendered “submit,” properly signifies to deceive, to lie, to feign, and must be here understood of that feigned submission, outward and formal but unreal and heartless which captives yield to a conqueror. So in Psalms 18:44; Psalms 81:15. Thus “the haters of the Lord shall submit themselves” with forced confession, being subdued and terrified at the majesty, power, and glory of God. 4. Shall worship thee—Shall prostrate themselves, as in Psalms 72:11, whether in forced submission from the overawing prevalence of divine truth or from loving obedience is not stated. 5. Come and see the works of God—The address is still, as in Psalms 66:1-3, to the nations of the earth. The “works of God” here referred to particularly relate to the great political revolutions of the kingdoms attending the downfall of the Babylonian monarchy, and the uprising of that of the Medo-Persian, eventuating in the fulfilment of the divine purpose and promise toward his Church in its liberation and re-establishment. Compare Daniel 5:30-31; Daniel 6:28 with chap. 9 and Ezra 1. Terrible in his doing—See Psalms 66:3. Children of men—Poetically for men, mankind, especially the world as opposed to Israel. 6. He turned the sea… the flood—That is, the sea and the river. The allusion is to the crossing the Red Sea and the river Jordan by the Israelites. There did we rejoice in him—There let us rejoice, or, there will we rejoice in him. The address now is to the congregation, to rejoice that the God of ancient Israel is the same to his people in all ages, as he has reassured them by his recent acts. The adverb “there” should here take the sense of therein, as in Hosea 6:7, and read, Therein will “we rejoice in him.” 7. His eyes behold—His eyes watch. A police-watch is intended. Thus exact knowledge and perfect power leave no hope of impunity. Nations— The Hebrew word is almost exclusively used of the Gentiles, or heathen nations, throughout the Bible. It is to these he has chiefly addressed himself hitherto. Psalms 66:8 opens a new division of the psalm, with new associations. Let not the rebellious—A caution to the haughty monarchs who contemned Israel. See Psalms 2:3; Psalms 2:12; 2 Kings 18:29-35; Daniel 3:15 8. Bless our God, ye people—The second strophe is here introduced by a call to the Church. “People” stands for the covenant people Israel, the Church, as “nations” does for Gentiles, Psalms 66:7; and “all ye lands,” “all the earth,” and “children of men” do for the same, Psalms 66:1; Psalms 66:4-5. ]n the former verses he speaks of “God,” now he speaks of “our God.” Hitherto he has warned haughty kings and nations, now he invites them to spiritual worship. 9. Holdeth our soul in life—Setteth up, placeth firmly, our soul in the life; that is, in the true condition and life of thy covenant people; a literal description of an anastasis, or resurrection, where the Hebrew ωׂ ?εν, (seem,) to place, put, set up, and the corresponding Septuagint θεμενου, answer to the New Testament αναστασις, resurrection, “the person or thing put, [placed, set up,] regarded as standing erect rather than lying down.”—Delitzsch. This idea is here sustained by the parallelism, thus:—Placing [erecting] our soul in the life, And hast not given over [delivered, abandoned] our foot to the sliding.The firm, erect posture is contrasted with the tottering and sliding condition. Comp. Psalms 9:13, and the use of ωׂ ?εν, (set up,) Psalms 74:4; Job 5:11, et.al. This mode of speech, which is not unfrequent, belongs to a people who had an idea of the resurrection of the human body. 10. As silver is tried—Such figures indicate that the art of refining the precious metals was known to the Hebrews. The history of the tabernacle in the wilderness shows them to have been advanced in the art of metallurgy, which they had learned of the Egyptians. See Psalms 12:6; Exodus 25.In the peninsula of Mount Sinai are still found numerous excavations of ancient Egyptian mines of iron and copper, also turquois and manganese, with shafts, vast slag heaps, ruins of smelting furnaces, dwellings, temples and hieroglyphics, dating anterior to, and at the time of, the exodus. In their oppressed condition it is not improbable that many of the Israelites worked in these mines. Moses led the people within a few miles of a principal colony of miners, (in Serabit el Khadim,) then evidently in full operation, “having most probably a considerable military establishment to preserve discipline, as the miners were chiefly selected from criminals and prisoners of war.”—PALMER’S Desert of the Exodus. 11. Net—More properly a fastness, a stronghold, as the word almost always means; here referring to the prison of their captivity, like the labyrinths of a mountain cavern. Psalms 66:11-12 describe their sufferings and degradation. 12. Thou hast caused men to ride over our heads—Rabbi Schwarz, of Jerusalem, thinks (Palest., p. 422) this an allusion to the method of transporting travellers over the wadies in the rainy seasons, when the streams overflow their banks. “When they begin to grow a little shallow, and the travellers are tired of waiting, a set of tall and strongly built Bedouins make their appearance, and, as it is their business to transport men and baggage across the stream, they undress themselves completely, take the traveller—who embraces their head quite firmly—on their shoulders, and wade through, whilst the water often stands up to their breast, and place their burden safely on the other shore.” The service is alluded to as quite servile and humiliating. 13. I will go into thy house—Here begins the closing division of the psalm. The poet changes the first person plural, “our,” “we,” for the first person singular, “I.” Hitherto he has spoken for the Church, now he speaks as an individual; yet from the heart of the Church. “Thy house,” here, must be understood of the place where God was worshipped, whether a temple or a tent, (1 Samuel 10:20,) or the place of the great altar. Ezra 3:1-6. Compare Genesis 28:19, where “Bethel,” house of God, applies to a place. With burnt offerings— “In the burnt offering the animal was entirely burnt, and the act of burning was the culminating point. It was the sacrifice designed to give expression to entire, full, unconditional self-surrender to Jehovah.”—Kurtz. This was befitting in acknowledgment of so great a deliverance as the nation had experienced. I will pay thee my vows—The ðãø, (neder,) or sacred vow, was a solemn promise to do something in consideration of some good, yet future, which God should bestow. Such vows never became due till after the blessing for which they had been made was received, but then they must be promptly fulfilled, (Deuteronomy 23:21-23,) with or without sacrifice, according to the conditions. Here, as appears from the connexion, (Psalms 66:15,) the object of the vow was sacrifice the most costly, profuse and spiritually significant, and the psalmist hastens with joy to perform it. 15. He enumerates the victims to be offered in fulfilment of his vow. Fatlings—Fat sheep, or “marrowy lambs.” These were for his “burnt offerings.” Psalms 66:13. Another kind of sacrifices follows, ùׁ ?ìîéí, (shelamim, or peace-offerings,) consisting of rams, bullocks, and goats; but as these were offered as shelamim for Aaron and the tribes, (Leviticus 9:4; Numbers 7,) we should consider the psalmist here as speaking in behalf of the whole people, while the costliness and number of the sacrifices indicate his zeal and devotion. 16. A beautiful illustration of a personal confession and experience of divine grace. All ye that fear God—He speaks to the covenant people, and such as fear God among the nations. Such only could understand or profit by the recital. Many among the heathen had learned to fear God by means of the miracles during the captivity, among whom were the kings Nebuchadnezzar, Darius, and Cyrus. Daniel 3:28-29; Daniel 4:37; Daniel 6:25-28; Ezra 1:1-4 17-19. He rehearses the steps of his experience. I cried—Earnestly prayed. Extolled with my tongue—Made open, verbal confession, and offered praise. If I regard iniquity—To be free from “iniquity,” the psalmist had to be sincere in purpose and in act, his motives being known to and judged by God, who looketh at the heart. God hath heard me—The answer came. The thing asked was given. A simple narrative and testimony. 20. Hath not turned away my prayer, nor his mercy—Prayer and mercy comprehend all. They belong together. Prayer represents our true attitude and implies our whole duty to God, and mercy comprehends the whole work of God for us. To the chief Musician on Neginoth, A Psalm or Song.The leading thought of the preceding psalm—that the nations are to be brought to God through the knowledge of his works—runs through this. There is a “mission tone” in both, with this difference: Psalms 56 contemplates the submission of the heathen through the providence of God over the nations, while this looks to the same result from his providence in nature, in securing the earth’s increase. In either case God’s blessing upon Israel, according to the Jewish expectation, would be the chief cause of this world-wide reformation. This hopeful outlook upon the world’s conversion was stimulated, at different epochs, by the success of David’s Syrian wars, by the promise of Nathan to him, by the brilliant opening of Solomon’s peaceful reign, by the piety and renown of Hezekiah and the events of his times, but on no occasion so much as on the return of the exiles from Babylon. See the latter half of Isaiah’s prophecy. As Israel obtained favour of the Egyptians at the Exodus, (Exodus 12:33-36,) so did they receive honour and favour in the sight of the nations on their return from Babylon. See Psalms 126:1-2. Not only had learned Jews from time to time been elevated to public office in Babylon, but Nebuchadnezzar, Darius the Mede, Cyrus, Darius Hystaspes, and Artaxerxes Longimanus, during the Captivity and the earlier period of the Restoration, issued edicts in favour of the Hebrews and their religion, and of the restoration of their national polity. See Daniel 3:28-29; Daniel 4; Daniel 6:25-27; Ezra 1:1-4; Ezra 6:6-12; Ezra 7:11-26; Nehemiah 2:7-8.We must place this psalm at the time of their immediate expectation of return; or, if the preterite of the verb in the first line of Psa 67:6 (see the note) be retained, it would fitly apply to the ingathering of the first harvest after their return.TITLE: On Neginoth—On the stringed instruments, a simple designation of the mode of performance to be observed by the precentor. A Psalm or Song—Sometimes the words are reversed, for no apparent reason, as Psalms 66, title, A song or psalm. See on title of Psalms 30 1. God be merciful unto us—An invocation, repeated in Psalms 67:6-7, and founded on the form of blessing by the high priest, Numbers 6:23-26 2. That thy way may be known—Literally, for the knowing thy way. The telic use of the preposition denotes the end or object for which the blessing (Psalms 67:1) is invoked upon the Church, namely, to the end that the ways of God may be made known in the earth. Thus, in all ages, through his Church, the world is to learn his ways with men. Thy way—Thy method, particularly thy plan of grace. “Way,” here, is the parallel word to salvation in the next line of the verse. Saving health—Hebrew, simply, salvation.“Health” has nothing to answer to it in the original. The fuller form occurs Psalms 28:8, where “saving strength,” is literally strength of salvations.All nations—All Gentile nations. The word usually bears this sense. 3. Let all the people praise thee—Hebrew, the peoples, or nations, shall give thee thanks, all of them. A beautiful refrain, repeated in Psalms 67:5, and in musical performance sung as a responsive chorus. 4. Oh let the nations—The word ςξιν, (ammeem,) peoples, occurs in the plural seven times in this short psalm; βειν, (goyeem,) nations, Gentiles, once; and ΰψφ, (ahretz,) earth, the world, four times, always in connexion with the universal knowledge of God, and the happy effect of the universal acknowledgment of him. The verbs which, in our English version, are rendered optatively as expressing a wish, as, “Let all the people praise thee,” etc., should be read as predictions in the declarative future, “All the people shall praise thee,” etc. The psalm is a glorious anticipation of the universal spread of the gospel, and the conversion of the Gentile nations. Judge… govern—The latter word signifies to lead, as in Psalms 22:3; Psalms 77:20, and is the office of a shepherd. As a ruler, God will judge righteously; as a shepherd, he will lead gently; and when he shall be accepted in these offices by the nations, “Truth shall spring out of the earth, and righteousness shall look down from heaven.” Psalms 85:11 6. Then shall the earth yield her increase—Which shows that godliness has “promise of the life that now is.” 1 Timothy 4:8; Psalms 85:12. The Hebrew prophets always associated the complete dominion of God in the earth with righteousness, peace, and plenty to all mankind; and that such a state would obtain in Messiah’s reign was their expectation. Isaiah 2:1-5; Psalms 72, and Psalms 96:10-13. But the verb is in the perfect tense, “The earth has yielded her increase,” as if in acknowledgment of a recent, abundant harvest, which the author accepts as a pledge of universal blessing yet to come. 7. And all the ends of the earth shall fear him—This is the ultimate moral end of all gracious dispensation. Universal piety is here, as everywhere in the prophets, held forth as the guaranty of universal gladness and prosperity, (Psalms 67:2,) and God will cause the world to see it, “for a witness unto all nations,” (Matthew 24:14,) whether they accept the gospel or not. To the chief Musician, A Psalm or Song of David.It is not necessary to follow the discursive paths of modern criticism in attempting to fix the date, occasion, and authorship of this majestic and incomparable lyric. Two thoughts chiefly pervade it: the ark of God as the abode of the divine majesty, and the transcendent power of God as displayed in the victories of Israel over his enemies. The language is exceedingly rich, exhaustive of all the grandest conceptions of the older Hebrew poetry and the chief wonders of Israel’s providential history, carrying with it an outlook upon the future submission of the nations, and, as is usual in the highest flights of the prophetic rhapsody, a foregleam of Messiah. The reference to Egypt and Ethiopia (Psalms 68:31) as the ruling foreign nations known to Israel, with the absence of all allusion to Assyria and the East, indicate that the psalm dates before Israel came in contact with the eastern monarchies. Expositors have not always paid due regard to the vast moral and national importance of two events as furnishing subjects for the lyric muse, namely, the recovery of the ark from the power of God’s enemies, and its removal to Zion instead of Shiloh, under the strong protection of David’s government. Our psalm is of earlier date, but of the same general occasion, as Psalms 78, (which see,) the latter a maschil, or instructive psalm, the former a triumphal ode of the primitive type. See the notes for further proof. Hitzig calls this psalm “a Titan which it is not easy to master;” and Delitzsch says, “It is in the style of Deborah, (Judges 5,) stalking along upon the highest pinnacles of hymnic feeling and recital.”The psalm celebrates the sovereignty of God in Israel’s history, and his future rule over the nations. The prophetic outlook is grandly evangelical. The strophic divisions may be thus given: Psalms 68:1-6 extol the righteousness of God as the deliverer of his people and the punisher of the wicked; Psalms 68:7-14 are a retrospection of God’s providence over Israel in earlier days; Psalms 68:15-18 celebrate Zion as the hill of God where the ark should rest, which is the central idea of the psalm; Psalms 68:19-28 must be construed prospectively, as a celebration of victories yet to be given as the completion of the divine plans concerning Israel; Psalms 68:29-31 are a prediction of the moral effect of the divine judgments in the conversion of the nations to the true worship; Psalms 68:32-34, a call upon all nations to join in praising God for his power, majesty, and grace; Psalms 68:35 an epode of devout ascription to God as terrible to Israel’s enemies and mighty to save his people.On the Psalm or Song in the title see the preceding psalm and Psalms 30 1. Let God arise—The form of words pronounced by Moses upon the breaking up of the camp of Israel. Numbers 10:35. The previous psalm began with the form of blessing which Aaron and his sons were to use. See on Psalms 67:1. Thus the judgment upon Jehovah’s enemies and his benediction upon his people stand in contrast. The future of the verb denotes the scattering of God’s enemies to be an event yet to come, but we are not to suppose a state of war now existing, or a battle impending, but to construe the prayer, or prediction, as general. The Church is always surrounded by enemies, and her march should be always victorious. It was for chanting this psalm by the noble Christian matron, Publia, with her virgins, in the city of Antioch in Syria, in the summer of A.D. 362, during the apostate Emperor Julian’s stay there and while he was passing her door, that the enraged monarch ordered her to be buffeted on either side of her face. Julian was engaged in restoring the heathen rites, but unsuccessfully, in that early seat of Christianity. Acts 11:22-26.(Theod., book iii, chap. xix, quoted by Milner.) 2. Smoke… wax—Emblems of the feebleness and instability of such as fight against God. 4. Extol him—Hebrew, Cast up to him. The same word is used Isaiah 57:14; Isaiah 62:10, and elsewhere, for the levelling and smoothing (grading, as we would say) of public royal and military highways. The sense of “extol”—exalt by praises—is admissible, but the figure requires the sense of prepare, cast up, as of a highway for Jehovah. Rideth upon the heavens—Hebrew, Rideth (αςψαεϊ, ba-Araboth) along the desert plains. The word is in the plural; the singular, Arabah, is the name anciently given to the great valley extending from the sources of the Jordan to the Gulf of Akaba, in Arabia, called modernly el-Ghor in its northern and Arabah in its southern half, (, Travels in Syria, pp. 441-443,) but may apply to any desert plain or steppe. It often occurs in Scripture, and is almost always translated plain, never “heaven,” except in this place. Desert plain is the idea, which here literally applies not only to the Arabah just mentioned, through the entire length of which the Israelites marched, (Deuteronomy 2:1-3,) but to the valleys and plains of Arabia as well. The imagery is military. Jehovah, the sovereign, marches through the lands where of old he led his people, and a suitable way should be prepared. A herald goes before and calls upon the tribes and nations to cast up a highway along the desert steppes. The figure is resumed in Psalms 68:7. The spiritual sense, without which the language is simply turgid, is found in Isaiah 40:3; Luke 3:4-5. Jah—A poetical form for Jehovah. Read—Cast up [the way to] him who rides in the desert plains by his name Jah. This is his essential name. 5. Father of the fatherless—This fatherly tenderness toward the most helpless of our race is “Jah’s” especial honour, while coupled with the character of a righteous judge, as in the next sentence. Is God in his holy habitation—Of which the place of the shekinah in the “holy of holies” was the symbol. 6. Setteth the solitary in families—This is not necessarily restricted to conjugal life, but is a direct expression of sympathy for those who, by providential causes, are bereft of kindred and thrown out as waifs upon society. God leads them, with or without marriage, to a family relation which restores their social status, and opens to them the hopes and enjoyments of life. But the promise applies only to such as fear and trust God. 7. Wentest forth… didst march—Military phrases, specially denoting the going forth to battle, Psalms 44:9; Habakkuk 3:13; Numbers 27:17. The triumphal march of Psa 68:4 is resumed, and the proper theme of the psalm is here taken up, which is, to show that God, who has always acted as the captain and leader of his people, disposing every thing concerning them by his supreme command, has now directed the settlement of the ark at Zion. See Psalms 68:15-16. Psalms 68:7-9 are a quotation from Judges 5:4-5. Wilderness—The desert of Sinai, which Moses calls “the waste, howling wilderness.” Deuteronomy 32:10. In Judges 5:4 the desert of Sinai and the Arabah south of the Dead Sea, (Psalms 68:4,) are both mentioned. 8. The heavens… dropped—That is, distilled. The accusative of the thing “dropped,” namely, water, must be here understood. In the parallel place, Judges 5:4, the same word is used, and supplemented by “the clouds also dropped water.” In Psalms 68:9 it is explained by plentiful rain, where the word rendered plentiful, (Hebrews plural, plentifulnesses,) not only denotes copiousness, but regularity, as if both a liberal and stated supply were given. Furst’s rendering of βωׁ ?νπγαεϊ, (geshom nedaboth,) by “rain of libations, that is, of plentiful gifts of manna,” is totally inadmissible. In Psalms 77:17-18, the same is described as a copious rain, “the clouds poured out water,” accompanied with thunder and lightning. Much of the region about Sinai is fertile in its numerous wadies, and formerly more so than now. Plentiful moisture, with care, would even now restore it. The text indicates that by providential and abundant rains—one of the marked blessings of their desert life—the fertile valleys and gorges were made to yield much more than common for the wants of the people and their flocks, besides cooling and rendering more refreshing the atmosphere. At the presence of God—Literally, From the face of God, as signifying its direct and miraculous impartation. God of Israel—The covenant title of God. It first occurs Exodus 24:10, and dates at Sinai because there, by the delivery of the law, God entered more closely into covenant with his people. 9. Confirm thine inheritance, when it was weary—Literally, Thine inheritance, when it was faint, thou hast established. The privations of the desert naturally induced impatience, doubts, and murmurings, but from time to time the people were re-established in faith and constancy by those opportune supplies. Thus, God tempers the trial. 1 Corinthians 10:13.“Inheritance” is a term of endearment, and points to the intimate relation of Israel to God as Father, Proprietor, and Lord. Deuteronomy 32:9 10. Thy congregation hath dwelt therein—Literally, Thy living creatures have dwelt in it, that is, in the desert. The word rendered “congregation” denotes any thing that has life, a living creature of any kind, and is often used substantively for animal, beast. Here it includes flocks and herds with the people. So the Septuagint, ταζωασου, thy living creatures, or animals: Vulgate, animalia tua habitabunt, thy animals shall dwell. See same word in Psalms 68:30. It is spoken of as a wonder that such a multitude of people and animals could subsist so long in the desert of Sinai, where climate and soil yielded no adequate natural supplies, and the simple fact was a standing evidence of the power and care of God. The supposition that it applies to the people alone, considered as a flock, is against usage, and the reference to 2 Samuel 23:11; 2 Samuel 23:13 is too dubious to give any satisfaction. The word never means “congregation,” as in the English text. For the poor—The afflicted, with the accessory idea of humble, meek. 11. The Lord gave the word—The scene abruptly changes. The suffering Church in the wilderness is no longer under reproach and privation, but now rises to nationality, power, and honour. What follows must not be taken as a description of any one battle, or any series of battles, but of the changed fortunes and growth of the nation from nomadic to national life— from the time they emerged from their wanderings in the desert down to the time of David and onward. It is a rapid generalization of national prosperity and development under the theocracy, with a prophetic anticipation of the universal kingdom of Jehovah. “Word,” here, is to be taken generically for the oracle of command and promise which gave impulse to the nation from time to time, and from whence all their victories arose. Great was the company of those that published it—The Hebrew participle, translated “those that published,” is in the feminine gender, and should be rendered, the women that published. Women were accustomed to celebrate victories in song. See Psalms 68:25 and Exodus 15:20-21; Judges 5:1; Judges 5:12; 1 Samuel 18:6; 2 Samuel 1:20. The original is simple, The female tiding-bearers, a great host; or, The women publishing [the victory are] a great host. The word host, here, is to be taken, not in its common signification of army, but its more rare sense of multitude, company. The dative sense of the participle, “The publishers [of victory] to the great army,” (Furst,) or “females announced the glad tidings to the mighty host,” (Gesenius,) cannot be accepted, because females never announced a victory to the army. The genetival sense, “of the women bearing tidings there is a great host,” is to be preferred. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 12. Kings of armies—That is, kings with their armies. Did flee apace— Hebrew, Shall flee, shall flee. The rout shall be total and irretrievable. She that tarried at home—That is, the housewife, as the words denote; she that dwelt in the house, as distinguished from the husband, who went out to battle. Divided the spoil—Shared the spoil, which, by a law of equity, fell, by distribution, to her husband. See 1 Samuel 30:24; and compare Judges 5:28-30. The wealth of the enemy shall enrich the households of the victors. The language is highly martial and oriental. 13. Among the pots—Literally, and more properly, Between the sheepfolds, or cattle-pens. The word is in the dual, and refers to the double or divided enclosure in which the cattle or sheep were placed at night for safety. Between the apartments were troughs, and some render, Though ye have lain among the troughs. The allusion is to the easy quiet of the shepherd, with his soiled and neglected apparel, sleeping with his flocks and herds by night—exactly the idea of Jdg 5:16 and Genesis 49:14, where “couching down between two burdens” should be rendered, lying between the hurdles, or cattle-pens, which accords with Psalms 68:15. Wings of a dove—Delitzsch hits it: “The new circumstances of ease and comfort [and honour] are likened to the varied hues of a dove disporting itself in the sun.” The class of oriental dove known as the pigeon, says Van Lennep, “is always blue, with touches of white or black, and silvery or even golden hues, according to the species.” The indolent and pent-up life of the herdsman is contrasted with the freedom and beauty of the dove as it glances on the wing. 14. Scattered kings—These kings are enumerated in Joshua 12. In it— That is, in the land. The allusion seems to be specially to the conquest of the nations of Canaan by Joshua. See chapters 10 and 12. White as snow in Salmon—It is not necessary to add the word “white” to the translation, and the Hebrew conjunction for “as” is wanting. The English Version proceeds upon the supposition that the whiteness of “snow” is the point of the figure. But the word is a verb in Hiphil, and simply means, Thou wilt cause it to snow; or, understanding it in the preterite, Thou didst cause it to snow. It is the falling of snow flakes, not the whiteness of snow, which is the point intended; and if we are to seek a historical basis of the allusion as in the preceding member of the verse, taking “Salmon” or Zalmon, (the words are the same in Hebrew,) not as an appellative, but the name of a mountain near Shechem, Judges 9:48, it is easy to perceive that an atmosphere that would discharge so terrible a hail storm at Bethhoron (see Joshua 10:11) might be darkened by snowflakes at Salmon, twenty-five miles distant, and thus, by such an unprecedented phenomenon, spread alarm among the mustering tribes of the northern section. 15. The hill of God—A Hebraistic superlative for most excellent of its kind. The psalmist turns to the central thought of the psalm, which he strikes in the next verse—the hill Zion, which God has chosen to dwell in. As a mountain, physically, it cannot be compared with many others, but in historic association it transcends all and awakens the envy of all. Bashan— The district of Bashan, mainly identical with the ancient kingdom of Og, lay east of the Jordan, and extended from the Jabbok to Hermon. Deuteronomy 3:8; Joshua 12:4-5. But the “hill of Bashan” is nowhere mentioned, and as it is here spoken of as chief of the mountains, it is probable that either Hermon or the whole range of Gilead is intended. High hill—Hebrew, Mountain of heights. The relative height of mountains is the point of comparison, and Hermon was the loftiest of all. 16. Why leap ye, ye high hills—The word translated “leap,” which occurs nowhere else, would be better rendered in the sense of looking askance, watching insidiously. Why will ye be jealous, or envious, ye lofty mountains? These mountains on the northern outskirts of Israel might, as inhabited mostly by heathen, be supposed to be envious of the honour ascribed to Zion, (somewhat as the rivers of Damascus to Jordan, 2 Kings 5:12,) and, according to the heathen idea of worshipping upon high places and the tops of lofty mountains, might claim the precedence. But God looketh not to such outward and material grandeur, and, in choosing Zion, rebukes it. This is the hill which God desireth—Namely, Zion. It was not necessary to name it, it is identified by the fact “God desireth to dwell in” it. 17. Chariots of God—War chariots. The verse contains a strong anthropomorphism, as Habakkuk 3:8-15, and here represents the triumphal march of God to Zion as exceeding in grandeur all displays of earthly power. Twenty thousand—Literally, Twice ten thousand. The Hebrews could not carry their exact enumeration above ten thousand; beyond this they proceeded by multiplying the myriad. Hence, thousands of angels, are literally, thousands of repetition, that is, thousands many times repeated, or thousands of thousands, a term for a great but indefinite number. The word “angels” is not in the text, but is inferred from Deuteronomy 33:2, where, on the same theme, it reads, “Ten thousands of his holy ones.” The Lord is among them, as in Sinai—The meaning is, that Zion, though not equally honoured with the external displays of the majesty of God, is not inferior to Sinai as the place of the revelation and manifestation of the divine glory. In the same sense the glory of the second temple exceeded that of Solomon. Haggai 2:9 18. Thou hast ascended on high—Literally, Thou hast gone up to the height. That this has a typical application to the ascension of Christ is proved by Ephesians 4:8-9. But it must have had a historical significance in the ascent of the ark to Zion, when “all Israel brought up the ark of the Lord with shouting:” (2 Samuel 6:15 : compare also Psalms 47:5; Jeremiah 31:12; Ezekiel 20:40;) or, if taken as an allusion to the king ascending to the judgment-seat, see on Psalms 7:7. Thou hast led captivity captive—See a similar form of speech Judges 5:12, also Deuteronomy 21:10, where the Hebrew is, “And thou hast led captive thy captivity,” the noun being in the abstract, “captivity,” as in Psalms 68:13, not in the concrete for captive, prisoner. To lead “captivity captive” denotes the most perfect triumph. The source and cause of captivity is itself led captive. Received gifts for men—Literally, Received gifts in men, as if the chief spoils of the victory were the prisoners. But the grand prophetic idea must take the ascendency here. No close rendering, or mere historic application, can give the fullness of the language. All is explained by the apostle. Ephesians 4:8-12; Colossians 2:15. Psalms 68:19 is a doxology for the great and abundant grace just described. 20. Suddenly the psalmist leaves the triumphal procession at Zion, to celebrate the martial power of God over Israel’s enemies. Issues from death—Goings forth, or escapes from death. In his hands are the methods leading to and from death. See Ecclesiastes 7:18 21. Hairy scalp—That is, The hair-covered crown. Luxuriant hair was a sign of beauty and strength, and an occasion of pride and lofty airs, and shaving the head a sign of degradation. See Deuteronomy 32:42, where, instead of “from the beginning of revenges upon the enemy,” translate, from the uncoverings of the head of the enemy. 22. I will bring again from Bashan—Bring whom? The verb has no object. Some suppose the enemies of Israel are meant, whom God will bring back from their flight and hiding-places, whether in mountain or sea, and quote Amos 9:1-3 as a parallel passage. Others suppose Israel is intended, and certainly the most simple and natural solution is to preserve the historic form of the allusion. The conquest of Bashan, under Moses, Numbers 21:33-35, was a marked event. It completed the victories east of Jordan, and accomplished the first important step in the settlement of the tribes. Thus it became an illustrious example and pledge of God’s power in saving his people. He will restore them as at Bashan. From the depths of the sea—From the heights of the battle-fields in Gilead and Bashan, the poet suddenly turns to the passage of the Red Sea. The latter delivered from Egypt, the former introduced to Canaan. These heroic reminiscences are the pledges that no obstacles shall baffle the all-conquering power of God. 23. Thy foot… dipped in… blood—The Hebrew word for “dipped” means to dash, crush, and is translated wound in Psalms 68:21. The Septuagint has it, âáðôù, (bapto,) to dip, stain, colour. The metaphor is that of passing over the dead bodies of the slain on the battlefield while pursuing a retreating enemy, when the feet become stained with blood. Same as “treading under foot” an enemy, Psalms 44:5; see, also, Isaiah 63:1. The idea of great slaughter is conveyed. So “dipping the foot in oil” has the idea of copiousness. Deuteronomy 33:24; Job 29:6. See, of God’s enemies, Revelation 19:17-18; Revelation 19:21. And the tongue of thy dogs—An expression of great contempt and dishonour of the dead. See 1 Kings 21:19. Wild dogs and jackals always followed an army. Thus will the enemies of Jehovah perish. 24. They have seen—That is, The people at large, the nations. The victories of Moses and Joshua, and the miraculous interferences in behalf of Israel in the times of the Judges, were publicly known to all the neighbouring nations. In the sanctuary—In the holy place; so translated in Psalms 68:17. But here the connexion requires the “ark,” or the “holy of holies,” where the ark rested, to be specially understood, as in Exodus 28:43; Exodus 29:30. With the ark, the “goings” or marchings of God in the wilderness were regulated. See Numbers 10:35-36, and note on Psalms 61:4. Later, the Philistines had seen God’s “goings” in, or with, his ark. See 2 Samuel 5, 6. Thus the nations, as well as Israel, had seen the jealous care and loving protection which God had of his own abode and worship, and were impressed with his supreme majesty and holiness. 25. “What is now described, in Psalms 68:25-28, is not the rejoicing over a victory gained in the immediate past, nor the rejoicing over the earlier deliverance at the Red Sea, but Israel’s joyful celebration when it shall have experienced the avenging and redemptive work of his God and King.”— Delitzsch. The Jehovic victories through Israel of the Old Testament, become the harbingers and types of Messiah’s triumphs through the New Testament Church. The singers went before—The order of the triumphal procession to Zion is now given. “The singers” precede; the “players on instruments” follow; in the midst, or between, are the virgins “playing with timbrels.” See on Psalms 68:11, and compare Exodus 15:20-21; 1 Chronicles 13:8; 1 Samuel 18:6-7 26. From the fountain of Israel—That is, Ye who are of the fountain of Israel; of the pure Hebrew stock or ancestry. 27. Little Benjamin—Or, Benjamin the younger, as the word often signifies, (Genesis 43:33; Genesis 48:13;) or it may here denote “little” or few as to numbers, compared with other tribes, and from the cause mentioned Judges 20:47. This also would contrast with Judah, if we take øâîä, (rigmah,) council, in the more obvious sense of multitude, thus: “Little Benjamin… the princes of Judah, their multitude.” The tribes mentioned represent not only the extreme parts of the land, but such as had distinguished themselves by their valour, strength, or dominion. There—In the procession. Benjamin with their ruler—Compliment to Saul, who had signalized himself by conquest. 1 Samuel 14:46-48. Princes of Judah—See Genesis 49:8-10; Psalms 60:7. With their council— With their throng of population, as above. Zebulun, and… Naphtali— Two of the most distinguished of the northern tribes. Judges 5:18 28. Thy God hath commanded thy strength—The great victories and dominion celebrated Psalms 68:19-27 are all of God, who only can confirm and strengthen the nation in such honour. Isaiah 26:12. But the Messianic application must here prevail. 29. From this to Psalms 68:31 the effect upon the nations produced by this display of the majesty and grace of God in Israel is recorded, (comp. Psalms 66:3,) but its full realization is only in the Redeemer and the triumphs of his gospel. Thy temple at Jerusalem— “Temple,” here, is to be understood of the tabernacle, as 1 Samuel 1:9; 2 Samuel 22:7; and note on Psalms 65:4 30. Rebuke the company of spearmen—Literally, Rebuke the wild beast of the reed, or cane-brake. This is commonly supposed to be an Egyptian phrase, the beast of the reed denoting the crocodile, and symbolizing the Egyptian tyrant. But it is more in harmony with both the connexion from Psalms 68:11, and the historic age of the psalm, to suppose the imagery to be purely Hebrew. The banks of the Jordan, especially north, in the valley of Huleh, (Waters of Merom,) abounded in thick cane-brakes, where the wild beasts from Lebanon found a covert, and the lion lurked for his prey. The lion or wild beast of the cane-brake, symbolizes a northern enemy, probably Syria. The multitude of the bulls—Literally, (preserving the figure,) The herd of the strong ones; but wild bulls are intended, which also frequented Huleh, Hermon, and Bashan. See on Psalms 22:12; Psalms 50:13; Isaiah 34:7; Jeremiah 50:11, where the same word is translated “bulls,” a fit emblem of powerful and pitiless kings who make war for conquest and plunder. Calves of the people—Either an emblem of “wild mercenary troops of all kinds of people,” (Furst,) or of young, wanton, and untamed princes, from whose power this deprecatory prayer pleads deliverance. See the figure, Jeremiah 31:18; Hosea 4:16; Psalms 29:6. Scatter thou the people, etc.—Better, Thou hast scattered, or put to flight. The verb is in the past tense, not imperative; the deed is done, God has already given the victory. This is exegetical of the preceding imagery, and comprehends all; a large advance from “rebuke,” in the first member of the verse. 31. The language is henceforward only prophetic of the victories of Messiah, his majesty and glory, and the submission of the nations. Egypt— The first of the nations who oppressed Israel, shall adopt her faith and submit to Jehovah. Comp. Isaiah 19:18-22. Ethiopia—Hebrew, Cush, the dark skinned, which more commonly applies to Arabia, but in later times sometimes to Ethiopia proper. Stretch out her hands unto God— That is, pray to God, (for this was the form of prayer, Psalms 44:20,) in evidence that she had cast off her idolatry. Psalms 28:2 32. Sing unto God—The call is upon all the kingdoms of the earth. The reign of Messiah is cause of universal joy. 33. The heavens of heavens—The highest “heavens.” Of old—That is, the primeval heavens. He is God the Creator, ruling the worlds and “riding along in the primeval heavens of heavens.” A description of the glory and majesty of God anterior to the creation of man. See Deuteronomy 10:14; Deuteronomy 33:26; Psalms 18:10. But when he connects his sovereignty with human history, he rides along the steppes, or desert plains. See on Psalms 68:4. His voice… a mighty voice—In nature the thunder, Psalms 29:3-9; but it may allude to Sinai, Exodus 20:18-19, and emphatically to his word and providences to the nations in all ages. 35. Holy places—Or sanctuaries. The plural is used either for heaven and earth, as places of his abode and worship, or to denote that his earthly sanctuary, where he may be statedly found, is manifold. Giveth strength and power unto his people—Precious thought!“This awful God is ours, Our Father and our love.”The psalm properly closes with an ascription of praise to God. To the chief Musician upon Shoshannim, A Psalm of David.The psalmist is overwhelmed in affliction. Reproach and scorn have broken his spirit. His enemies are numerous and strong, and he has become the song of the drunkard. The peculiar shade of his sorrow was not so much that of a king for the loss of his throne, or of a citizen for the loss of his freedom and country, as that of a godly man for the loss of that respect and honour due to integrity and virtue. Nay, his reproach and persecution are because of his firm and faultless adherence to the right, and he makes no plea for himself above what would be due to the poor in spirit and humble in any sphere. Yet he links his cause with that of the public good, and of the righteous in all times. The disposition of his case will settle a principle and precedent which will determine the destiny of Zion and the Church. It is evident enough that it is the king who is speaking, as the title states, yet he speaks only from the heart of the humble and godly man. In short, his is the case of one suffering wrongfully for righteousness’ sake, and his appeal to God is grounded wholly on the assumption that it is God’s cause, to be adjudged by him alone according to what was due to his own name as identified with his suffering ones. The psalm suits David’s condition while at Mahanaim, during Absalom’s rebellion. See the notes in further proof of this view. The Messianic allusions are rich and manifold, ranking next to Psalms 22. According to the nature of all typical prophecy, the sufferings of Christ are seen through the medium of the prophet’s afflictions.The argument of the psalm runs thus: Psalms 69:1-4 are a complaint, setting forth the psalmist’s sufferings and the power and injustice of his enemies. Psalms 69:5-11, a plea—notwithstanding his former sin and ill-desert—that for his zeal and piety alone has this present aggravated persecution been set on foot. Psalms 69:12 shows the depth of the contempt and scorn visited upon him. Psalms 69:13-18 are a prayer for deliverance, urged from the greatness of his sufferings, and from God’s mercy and truth. Psalms 69:19-21 are a further statement of his misery and the cruel conduct of his enemies. Psalms 69:29-33 are an expression of trust and joyful triumph in behalf of himself and all such as thus suffer for righteousness’ sake. Psalms 69:34-36 contain a call for universal praise for God’s interference to save and build up his Church.TITLE: Upon Shoshannim—See note on Psalms 60, title. Of David—There is no occasion for rejecting the authorship thus assigned. The strain is David’s, and the facts are not inconsistent with his history. See the notes. 1. Waters—Great “waters” are a common emblem of extreme distress and danger. Psalms 18:4; Psalms 32:6. Unto my soul—I am as one upon the point of strangulation by drowning. The waters are rushing into me, even to my heart. See Lamentations 3:54; Jonah 2:4 2. Deep mire—The figure changes to mud, quicksand without bottom. Yet God can save even here. Comp. Psalms 69:15 and Psalms 68:22; Psalms 40:2 3. My throat is dried—Literally, burnt, parched, by grief and weeping.Eyes fail—Pine away, consume, as Leviticus 26:16, and 1 Samuel 2:33, from excessive weeping. 4. They that hate me—These bear a threefold distinction. 1. They are more than the hairs of mine head. Psalms 39:12. 2. They are mighty, 3. They hate without cause—wrongfully. The whole psalm is highly Messianic, and our Lord directly refers to this latter description of his enemies, John 15:25. Then I restored that, etc.—I surrendered that which I had never taken, and which they had no right to demand. I was made legally answerable for acts which I never committed. See Jeremiah 10:15. The language seems to be used proverbially. Bishop Mant versifies it:—“For rapine, which my hands ne’er knew, Content I paid the atonement due.”How true of David! How much more true of Christ! 5. Thou knowest my foolishness—Suddenly complaint turns to confession. Suffering connects with remembered sin, which, though now forgiven, still develops its consequences. David never fully recovered from the deadly effects of the great sin of his life. “He does not attempt to assert his innocence before God, but that his enemies are unjust and malicious in their attacks.”—Perowne. 6. Ashamed for my sake—Literally, ashamed in me. The form of speech is exactly similar to “offended in me.” Matthew 11:6. The meaning is, Let not them that wait on thee be turned out of the way on account of my sufferings and apparent abandonment. The humility, poverty, and persecutions of Jesus were the occasion of turning many aside. See Matthew 13:21; Matthew 13:57; Matthew 26:31; Matthew 26:33 7. Because for thy sake—The true point of the temptation to weak faith, deprecated Psalms 69:6, is here fully brought out. My sufferings are not for my faults, as between me and my enemies, but for thy sake. Romans 15:3. I suffer because I am innocent, because I love God and hate sin. As applied to Christ how true! Fidelity to all the will of God provoked the hatred and hostility of the world. See on Psalms 69:4; John 7:7; John 15:24 8. A stranger unto my brethren—Historically, no doubt, the statement might measurably be applied to David, but prophetically and more emphatically to Christ. Mark 3:21; John 7:5 9. The zeal of thine house hath eaten me up—Hath consumed or devoured me; absorbed my faculties and my being. This is directly applied to Christ, John 2:17. It may be supposed improbable that David, the king, so popular at home and so renowned abroad, should suffer persecution for his religious zeal; but all history declares that the restraints of pure religion provoke enmity, and have been the chief source of persecution of the Church in all ages, not less in kingly courts than among the baser sort, nor less from one’s own family and kin than from strangers. See Matthew 10:21; Matthew 10:36; John 7:5. David’s family (Psalms 69:8) looked for selfish aggrandizement, he for the glory of God. Joab and Abishai, his nephews, and in power next to himself, had no sympathy with his piety.The Hebrew particle for, should here take its causal signification, “Because the zeal,” etc. “The house of God must be understood of his worship,” (Hupfeld,) which was chiefly at the tent on Mount Zion, or the tabernacle at Gibeon. 10, 11. When I wept… with fasting… sackcloth—Possibly because of the public depravation of morals, and the alienation from spiritual worship; perhaps for his own sin. Psalms 38, 41, 51. That was to my reproach— They made it the theme of jibes and merriment, as if it were unfitting my station, or insincere and for effect. I became a proverb—That is, a by-word, a theme of satirical discourse, as Deuteronomy 28:37; 2 Chronicles 7:20; Psalms 44:14; Jeremiah 24:9 12. In the gate—The usual place of courts, trade, and business, and hence of large gatherings of the people. Speak against me—I am the common theme of talk and criticism, and men freely give utterance to their unfriendly opinions. Song of the drunkards—Drinkers of ùׁ ?ëø, (shekar,) strong drink. This is the last and lowest lodgment of a dishonoured name. The drunkard’s song knows nothing below it in the description of the vile. 13. But as for me—The emphatic contrast between his conduct and theirs now appears. In all these particulars how fitly are the character and circumstances of the suffering Saviour set forth!Psalms 69:14-15 are similar to Psalms 69:1-2, which see. 15. The pit shut her mouth upon me—David had used the figures of deep “waters” and of “mire” without bottom, and now he adds the horror of having the “mouth” of the “pit” into which he had sunk close upon him, thereby shutting out the last ray of hope. The allusion does not appear to be to Numbers 16:32. áàø, (beer,) well, pit, may allude to the dangerous asphaltum pits, (Genesis 14:10;) but as in David’s time such pits were rare, and not objects of common dread, we may take the word in its most common signification of well. Stanley says of the numerous vestiges of ancient wells in Palestine, that “they have a broad margin of masonry round the month, and often a stone filling up the orifice.” This covering the well’s mouth when a human person was within was a figure of burying alive, which the psalmist deprecated. See 2 Samuel 17:18-19 16. Good—To be understood in the sense of perfect adaptation to satisfy the soul’s want, and all wants of the creature. Psalms 63:3 19. Thou hast known—He returns to a review of his miserable state, and of the conduct of his enemies, and comforts himself in the thought that all is “known” to God, and this appeal to the omniscience of God implies that he will, in his own time, arise to judgment. Only to the righteous is the perfect knowledge of God a consolation. 20. To take pity—To bemoan me, or lament with me. The passage is elliptical, but the idea is clearly that he expected sympathy—some one to sorrow with him—and found none. For this sense of the word see Job 2:11; Job 42:11; also Jeremiah 48:17, where it is rendered mourn and bemoan. David was cut off from the sympathy of kindness; but more emphatically so was Messiah in his sufferings, who is here typified. See John 16:32; Isaiah 53:3; Isaiah 63:5 21. They gave me… gall for… meat— “Gall,” here, properly denotes active poison of any kind, whether in food or drink. See Jeremiah 8:14; Amos 6:12. Sometimes the word signifies a poisonous herb, as Deuteronomy 29:18; Hosea 10:4. Comp. 2 Kings 4:38-41. They gave me vinegar to drink—A direct foreshadowing of the sufferings of Christ, quoted Matthew 27:34; Matthew 27:48; John 19:29. When they came to the place of crucifixion “they gave him vinegar to drink mingled with gall.” Mark says, “wine, (that is, soured wine, vinegar,) mingled with myrrh,” or bitter drug, answering to “gall,” Matthew 27:34. This was to stupify him, and so render him less sensible to pain; but he declined it. Later they offered him vinegar as a stimulant, of which it does not appear that he drank further than tasting, as it was put to his lips. 22. From this to Psalms 69:28 the strain turns to solemn imprecation. On the grammatical and moral sense of these so-called imprecations see notes on Psalms 109. Let their table become a snare—Eating together is, in the East, proverbially both a token and a pledge of friendship. No Oriental betrays his own guest. That which should have been for their welfare… a trap—Literally, and the things of peace for a trap. The idea in both members of the verse is, that they would be brought to such a condition of alarm, danger, and distrust, that the occasions and things which seemingly proffered the greatest safety and friendship would turn out to be only snares and traps. To this condition they had already reduced David; but, more than this, the passage prophetically applies to Christ, and the perfidy of Pharisees and false friends. 23. Let their eyes be darkened—The Hebrew verb is simply in Kal, future, as in the preceding verse, and should be rendered, Their eyes shall be darkened; the darkness being that of the mind, and the fruit of perversity. Men become blinded by evil desire, passion, and prejudice, and in this state rush madly on to ruin, God, meanwhile, withdrawing his Spirit in judgment. See Romans 1:21-26; 2 Thessalonians 2:9-12. Their loins… shake—That is, through fear and apprehension, as not knowing whom to trust. See Psalms 69:22. “Loins” are here mentioned as the foundation of a man’s strength. Paul quotes it: “Bow down their back alway,” which would be only the effect of weakness and trembling of the “loins” and limbs. Romans 11:10 25. Let their habitation be desolate—Again the verb should take the declarative, not the optative, sense: Their habitation shall be laid waste.The imagery is nomadic, after the true Arab life, and the word “habitation” may take the sense of encampment, or village life in the desert, with the radical idea of fortified, or strong, “habitation,” where the greater safety was enjoyed. To lay these waste by plunder and rapine, or by divine judgments, was a most terrible calamity to a Shemite. In Psalms 69:23 their “loins” are represented as shaking through fear and alarm; here their safest dwellingplaces are laid waste, and they hence rooted out. Let none dwell in their tents—The Apostle Peter says of this entire verse, that “the Holy Ghost by the mouth of David spake [it] before concerning Judas.” Acts 1:16-20. It is, therefore, in harmony with eternal justice, and with the spirit of the New Testament, no less than with that of the Old. 26. They persecute… whom thou hast smitten—Such is their cruelty to man and their impiety to God. David acknowledges the hand of God in his affliction; but this does not justify the excessive cruelty of his enemies. They talk—Not their acts only, but their words, aggravate the sorrow of one already suffering under the strokes of divine chastisement. 27. Add iniquity unto… iniquity—That is, “Let it all stand against them in thy book; one sin after another, as committed, not being blotted out, but only swelling the fearful reckoning.”—Perowne. Hold them accountable for every act, omitting nothing. See Jeremiah 18:23; Ecclesiastes 12:14. The terribleness of such a condition can be realized only by comparing such passages as Job 9:3, Psalms 130:3; Psalms 143:2. Let them not come into thy righteousness—That is, as wicked men let them not avail themselves of the benefits or immunities of righteousness, as if they were righteous persons. The case is now supposed to have gone to judgment, and the offenders stand by their works alone. This corresponds with the first member of the verse. As they have despised mercy and stand upon justice, so add up their sins without omitting one, and withhold the benefits of law which would accrue to a righteous man. However harsh this may seem, it is simply the course of justice. An irregular and inexact accountability, with an undiscriminating award of justice, belong only to the worst of human governments. But such expressions as these always assume the case to be one of obstinate and contemptuous impenitence, like Matthew 23:33-36. Only upon the contingency of their remaining in this state do the maledictions, or rather, the forewarning predictions, apply, for they are to be construed as warnings to arrest their course. See on Psalms 109:6. A righteous God could not treat them otherwise. With such as despise both justice and mercy, human obligation and divine authority, the law must take its course. Penalty, in such a case, is the last resource of government for the protection of the innocent, the support of law, and the vindication of the character of God. The whole current of the imprecatory psalms carries along with it this view, and is herein coincident with the whole scheme both of moral government and redemption, whether under the Old Testament or New. God has no law, either in respect to its precept or penalty, concerning which it is not proper for us to pray that it may be applied or enforced according to his mind and published purpose. See Matthew 6:15; Matthew 7:2; Matthew 18:35; James 2:13; Revelation 6:10 28. Blotted out of the book of the living—Or, the book of life. The allusion is to the public genealogies, where the names of all the living were recorded. These civil lists were the ultimate vouchers of pure Hebrew descent and citizenship, and of title, not only to lands, but also to Church privileges and covenant blessings. To erase the name was to extinguish these rights, but does not necessarily suppose natural death. See Exodus 32:32-33; Isaiah 4:3; Daniel 12:1. Only in the New Testament is the idea clearly developed of a “book of life” containing the names of such only as are entitled to the life of future and eternal blessedness. Philippians 4:3; Revelation 20:12; Revelation 20:15 30, 31. I will praise the name of God—The just distinction between the righteous and the wicked, and their treatment according to character, prayed for Psalms 69:22-28, shall vindicate the pure in heart, and call forth their praise and thanksgiving, which shall be more pleasing to God than the offering of an ox or bullock. That hath horns and hoofs—This description simply distinguishes the animal as full grown and possessing the “legal qualifications for being sacrificed.” Of the same class of clean animals they might also take for food, signifying that “man, offering the support of his own life, appeared to offer that life itself.”—Witsius. Leviticus 11, and Deuteronomy 14. The humble shall see… and be glad—It is this class who are interested in the regular process of justice in government. These, taking God’s side of law and holiness, pray that both may be upheld, which can only be, in the case of obstinate offenders, by the enforcement of penalty. Psalms 69:30-34 magnify the praises of Jehovah for his righteous government and the redemption of his people. 35. God will save Zion—Despite the roaring, threatening tumult of rebellion. This verse of itself suits well enough the perilous times of Jeremiah, and not less the time of David, who uses the same language at a time when his capital and chief cities stood in their strength, as in Psalms 51:18. It cannot, therefore, be urged, as some do, against the Davidic origin of the psalm. 36. Seed also of his servants shall inherit it—This is the result to which faith has struggled up, and where it now calmly rests. Jerusalem and the cities of Judah shall be fortified, not destroyed; the kingdom of David shall be established, the misrule of the wicked shall end, and God’s servants and such as love his name shall dwell therein. This was God’s will and his answer to David’s prayer; and by the light of this, the ultimate object sought, must all the imprecatory petitions be construed; that is, they sought and contemplated only this end, and were conditioned on their necessity in order to effect it. To the chief Musician, A Psalm of David, to bring to remembrance. With much reason this psalm has been considered by many as an introduction to Psalms 71, but the evidence not being entirely conclusive, we shall consider it apart. It is evident enough that it was taken from Psalms 40:13-17, and this decides its Davidic authorship. It is equally evident that it was excerpted and put in this independent form for some special occasion, by its formal assignment to the precentor for public use, and the historic intimation of the title, “To cause to remember,” to which the Septuagint adds, “for the Lord saved me.” It was not uncommon for David to thus borrow from himself.The occasion of it was, beyond doubt, one of great peril. David is in close conflict with his enemies, and a crisis is upon him. The language, “Let them be turned back,” twice uttered; thrice, also, “Make haste to help me;” besides the negative form, “Make no tarrying;” with the further military tinge of the words, “Let them be ashamed and confounded,” “deliver me,” “thou art my deliverer,” with its admitted relation to Psalms 69, 71, all lead us to the eve of some decisive battle. We may, therefore, safely date it after 2 Samuel 18:6, when the army of David had marched out of the city to meet the hosts of Absalom. It would be natural enough for David to call to mind this portion of a former psalm, so expressive of his condition at this hour, and, with unimportant alterations, place it by itself. The psalm is an earnest cry for instant help, and that God would show in his administration the difference between those who contemptuously set him at naught and those who seek his salvation.TITLE: To bring to remembrance—This occurs elsewhere as a superscription only in title of Psalms 38. Its exact import has been variously given. The original, μδζλιψ, (le-hazkir,) simply means to cause to remember. But what is to be remembered? Is it a memorial of the author’s sufferings? Or is it to remind God of the condition of his imperilled servant, whom, by the delay of help, he seems to forget? (Hengstenberg.) The usage of the phrase does not decide it. The word itself refers us to the ΰζλψδ, (azkarah,) which was that portion of the minchah, or vegetable offering, which was selected to be offered by fire upon the altar.Leviticus 2:2; Leviticus 2:9; Leviticus 2:16; Leviticus 5:12, etc. It was called “A sweet savour unto Jehovah,” and was a confession that all things came from God, and all things should be given back to him. It was a consecration of the offerer and his daily life, with its product, to God. As a memorial, it was “to bring the offerer into gracious remembrance before God.” (Kurtz.) Thus the suffering Church, in all ages, has her azkarah offerings, for ever-renewed consecration, and for grateful remembrance before her Lord. 1. O God—For “O Jehovah,” Psalms 40:13. Make haste—The “Be pleased,” (Psalms 40:13,) left out. 2. That seek after my soul— “To destroy it,” omitted. Turned backward—As a military phrase the words denote a complete repulse and overthrow of the enemy. 3. Turned—A different and softer word than “turned” in Psalms 70:2, without the strengthening word “backward” attached, as there. But the same sense of military, or at least, judicial, defeat, or forcible turning back from their evil purpose, is intended. The scope, and the law of parallelism, require it, and the use of the word Psalms 6:10, justifies it. In Psalms 40:15, a stronger word is used, ùׁ ?îí, shamem, literally, to be struck dumb with amazement at the wasting judgment. Aha, Aha—The words express a taunting exultation over a fallen enemy, (Psalms 35:21; Ezekiel 25:3; Ezekiel 26:2; Ezekiel 36:2;) or contempt of an unconquered enemy, (Job 39:25;) or any shallow joy. Isaiah 44:16 4. Let God be magnified—In Psalms 40, “Jehovah,” for Eloheem, (God,) here. 5. But I am poor and needy—Compare Psalms 69:29. Make haste unto me, O God—For this Psalms 40:17 has, “Yet the Lord (Adonai) thinketh upon me.” O Lord, (Jehovah,) make no tarrying—For this Eloheem, God, is used Psalms 40:17.We have traced the verbal variations of this psalm from its original, but for further notes, see Psalms 40:13-17. No title or author is given to this psalm in the Hebrew text, but the Septuagint assigns it to David, and adds, Of the sons of Jonadab, and the first that were taken captive. From this it is evident that a Jewish tradition existed in the third century before Christ (the date of the Greek Version) to the effect that this psalm was sung “by the sons of Jonadab (the Rechabites) and the first (Assyrian) captives,” as befitting the calamities of the nation at that time. See 2 Kings 17. We know that Jonadab was the stern reformer and preserver of his tribe, causing them to adhere to the worship of God with an ascetic severity of self-denial in the dissolute ages of the decline and fall of the kingdom of Israel, and that the Rechabites served in the temple at Jerusalem before and after the captivity, though they chiefly had their dwellings among the northern tribes until after the Assyrian invasion referred to. See 1 Kings 10:15; Jeremiah 35. The Greek title, therefore, is not improbably correct. The arguments that Jeremiah was the author are not satisfactory. The spirit and strain are strongly those of David’s sorrowing muse, and it is only natural to suppose he might, in his later years, repeat himself, as he does here, in those parts where his circumstances and mental sufferings are strikingly similar to those which he had, in earlier life. celebrated in song. The psalm is in perfect harmony, both in style, spirit, and circumstantial surroundings, with Psalms 69, 70; and though the elegiac strain would suit well enough the sorrowful spirit of Jeremiah, and its fragmentary, loose, and excerptive form coincide with the limited poetic genius of that prophet, yet there is no sufficient reason to wrest it from the author and occasion of the two preceding psalms.The general matter may be grouped as follows: the first thirteen verses are a prayer against David’s enemies, interspersed with tender retrospections of God’s care of him from his earliest being, and urged by various arguments. From Psalms 71:14 to the end the prevailing strain is that of hope, praise, and vows of thanksgiving, with a confident outlook of triumph, which closes the song. 1. The first three verses are borrowed from Psalms 31:1-3, which see. Confusion—The same word is rendered “ashamed,” Psalms 31:1, and it is always translated by either one or other of these words. It denotes, literally, the paleness of countenance which is caused by the perplexity, fear, and mortification of great disappointment. 3. Strong habitation—Literally, my rock of habitation. Psalms 31:2. Continually resort—Continual going to God is the only safety. Commandment to save me—This is the language of faith. If God had commanded “to save,” no man could disannul or make void the decree, Psalms 44:4. God commands to be done what is promised, when the conditions of the promise are fulfilled. 4. The unrighteous and cruel man—If this refers to any one individual, and we have rightly judged the occasion of the psalm, the allusion might well be to Ahithophel. See our note on Psalms 55:12. But it may be a general and abstract term for any and every man who is “unrighteous and cruel.” 5. My trust from my youth—Happy the man who can say this! A life-long habit of faith gives strength to character, and support and assurance to prayer. 6. By thee have I been holden up from the womb—From the birth, or since the birth. The tender care of God for him had been like that of a mother, holding up and carrying the child from the moment of birth. Thou art he that took me out of my mother’s bowels—He has already retrospected God’s care from youth to manhood, and from earliest childhood to youth. He now delicately traces back the divine tenderness during all his unconscious life until the act itself of birth. Psalms 139:15-16. After his life-long and life-giving tenderness and care, can God now forsake him in old age? 7. I am as a wonder unto many— “As a prodigy or wonder, an object of contemptuous astonishment was I, or have I been, to many, on account of my extraordinary sufferings.”—Alexander. But îåôú is often used in the sense sign, symbol, or token, indicating the divine will or purpose, as in Ezekiel 12:11, “Say, I am your sign: like as I have done, so shall it be done unto them;” and Ezekiel 24:24, “Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do.” This sense is quite common. So, in the text, the psalmist was a sign or token to many, illustrating by his high example what God will do with the righteous and the wicked, and the principles on which he will reward or punish men. Thus, in all ages, individual experience has been used as illustrative of the settled methods of divine grace and judgment for the admonition and encouragement of others, Isaiah 8:18; Zechariah 3:8, where “men wondered at,” should be “men of a sign.” David seemed conscious of this public relation of his personal and official life. 8. Let my mouth be filled with thy praise—My mouth shall be filled, etc. The review of his wonderful history (Psalms 71:5-7) inspires this purpose. 9. In the time of old age—According to Usher, David was now sixty-two years old; according to Hale, sixty-four years; and such a life as his had been must have already made its mark upon his physical frame. He died at the age of seventy. The word does not necessarily denote extreme old age, but he had entered the period of old age. “He is already an old man, though only just at the beginning of old age.”—Delitzsch. That he had still before him a hopeful future appears from Psalms 71:18 11. Saying, God hath forsaken him—This his enemies reported of him, and thus they reasoned that if God had withdrawn his protection they could attack him with impunity and make him a prey. But they did not penetrate the deep designs of God connected with his marvellous history, and did not consider they were fighting against God. See on Matthew 27:43, and Acts 5:38-39 12. Make haste for my help—David’s familiar cry in his deepest distresses, which identifies the occasion with Psalms 70:1. See Psalms 22:19 13. Let them be confounded—This, with some variation, forms a refrain with Psalms 71:24. This is the language of desire, that of experience—the fulfilment of his prayer. 15. Thy righteousness and thy salvation—Two words literally translated and everywhere well defined. “God’s salvation stands to his righteousness in the relation of effect to cause. God has pledged himself to save those who put their trust in him, and as a righteous God he cannot deny himself.”—Perowne. Compare Hebrews 6:10. See note on Psalms 71:19. I know not the numbers—That is, the limits, or measures, (Furst,) of the righteousness and salvation just spoken of. But the Hebrew word, which occurs nowhere else, may be taken in the sense of enumerations, as in English version, and applied to God’s acts of righteousness and salvation; and in this sense corresponds with the declarations of Psa 40:5; Psalms 139:17-18. In either sense, however, the doctrine is the same. These numberless and limitless mercies call for endless praises. 16. I will make mention of thy righteousness—As the source and ground of my salvation. True faith looks beyond secondary causes, and refers deliverances directly to God. Hence the emphatic thine only, which immediately follows. See on Psalms 71:19 17. From my youth—Again the psalmist reviews the divine care, as in vers. 5, 6. Hitherto… I declared—His faithfulness in making known the goodness of God had been co-extensive with that goodness. But the Hebrew punctuation gives the sense,—“O God, thou hast taught me from my youth, and until this time; I will show forth thy wondrous works.” 18. Now also when I am old—A beautifully touching appeal! With age come conscious helplessness and dependence; how precious are God’s mercies then! See on Psalms 71:9; also, Genesis 28:15; Deuteronomy 31:6; Deuteronomy 31:8; Psalms 37:25. Until I have showed thy strength—Literally, showed thy arm, the symbol of executive strength. Psalms 98:1; Isaiah 52:10. The motive of all the writer’s desire for deliverance was, that he might glorify God by publishing his wonderful works. Compare, “Christ shall be magnified in my body.” Philippians 1:20. This generation—Literally, a generation; but the next line determines it to mean the coming generation: “To all that shall come:” parallel to “they shall come,” that is, the seed, or generation of the righteous, (Psalms 22:30-31,) as if he should say, “the on-coming generation.” Psalms 22:30-31 19. Thy righteousness—Five times in this psalm is the “righteousness” of God mentioned as the source of salvation and the theme of praise. Psalms 71:2; Psalms 71:15-16; Psalms 71:19; Psalms 71:24. It is a technical term for the rectoral justice of God. The Hebrews had no conception of any divine method of salvation, temporal or spiritual, which did not include justice as well as mercy; a vindication of regal rectitude as well as of fatherly pity. Psalms 85:10-11; Psalms 85:13; Romans 3:26. Hence, no acceptable praise can be given him which does not exalt his righteousness, and no salvation can be expected which bears not the seal of his justice. See on Romans 3:25-26. His acts are in harmony with all his attributes. 20. Thou… hast showed me—Literally, Caused me to see; that is, to experience. He stumbles not at secondary causes, but refers his sufferings, no less than his deliverances, to the will of God. The Keri (Hebrew marginal reading) gives a plural suffix to this pronoun, and to the verb rendered quicken. It would then read, Thou who hast caused us to see distresses… shalt quicken us again. This shows that David’s troubles are identical with those of his people, in whose name, and as whose representative, he speaks. But this also is implied in the use of the singular pronoun, and is to be commonly understood in the interpretation of the psalms. Great and sore troubles—The descriptions following show that his distresses were such as to put deliverance completely beyond human power. Depths of the earth—Hebrew, abysses of the earth, equal to the lowest grave. The word abyss, or depth, here, is the same as is translated deep, Genesis 1:2, where, as in other places, it means the unfathomed waters of the ocean. Similar are the figures “deep waters,” “lower parts of the earth,” (but on this see an exception, Psalms 63:9,) “gates of death,” etc., terms equivalent to the grave. Psalms 69:2; Psalms 69:14; Psalms 63:9; Psalms 9:13; also Ephesians 4:9. In all such imagery the difficulty of saving is supposed to be equal to a resurrection from the dead, the idea of which is implied and was familiar to the Hebrews. Comp. Genesis 22:9-12; Hebrews 11:19; Romans 4:17 21. Thou shalt increase my greatness—As in the case of Job 42:10; Job 42:12. So gloriously shall God reverse my suffering lot. On every side—Hebrew, Thou wilt surround, thou wilt comfort me. 22. Thy truth—Or, thy faithfulness. David’s salvation would cause him to praise not only the mercy and pity of God, but his truth, righteousness, holiness, because with these he was in harmony, and without these God could extend no mercy. See note on Psalms 71:19. 23. My lips shall greatly rejoice—No common joy could express the feelings due to such wonderful deliverance. Bishop Mant versifies it, taking the word rendered “greatly rejoice” as indicating “a brisk, vibratory motion, like that of the lips in singing a lively air;” the lips keeping time with the emotions of the soul:—“Quick with delight my lips shall move, My soul an answering rapture prove, To sing thy guardian name.” 24. For they are confounded—The preterit tense of the verb contemplates the act as past—have been ashamed, have been confounded, which illustrates the vigour of his faith, and, like its author, “calleth those things which be not as though they were,” (Romans 4:17;) or, possibly the tidings of victory had even now reached him. See introductions to this and the two preceding psalms. It is true, however, that David often uses the historic sense to express the lively assurance of his faith, in events yet to come, or the evidence that his prayer is answered. A Psalm for Solomon.The beauty of this psalm is unsurpassed. It belongs to the religious-civic sphere, and is a description of what the nation and the world will be when the ideal of the theocracy shall be fully realized in the future grand, assured, universal Christocracy. The language far outsteps all bounds of actual history, and portrays that golden age when Jehovah shall reign alone as king, and the willing people obey his laws. This was the Hebrew form of representing Messiah’s government. Their ideas of Messiah’s reign being Jehovistic, that which in the Old Testament is ascribed to Jehovah, in the New is often applied to Christ. The Jews themselves applied this psalm to King Messiah. The person speaking is a king, as in Psalms 2, 20, 21, , 45. The psalm presents a glorious anticipation of the millennium, as portrayed in the Prophets and the Apocalypse, wherein the earth should yield plentifully, (Psalms 72:16,) government be founded in the laws and judgment of God, and the “poor,” “needy,” “oppressed,” “helpless,” and “fatherless” should be “judged,” “delivered,” “saved,” “redeemed.” See Proverbs 25:5; Isaiah 11:1-5; Revelation 20:4. The kingdom of David had already largely realized the earlier promises, and the opening of Solomon’s reign was sublimely hopeful; but the completion of the theocratic idea was still future, and to be reached through the royal line of David. The full type idea thus acquired became the medium through which the kingly prophet foresaw that fuller glory of “great David’s greater Son.”On the authorship of this psalm there is divided opinion, some assigning it to Solomon, others to David. The chief argument in favour of the former lies in the signification of lamed (μ) when prefixed to a proper name in the titles of the psalms. Usage has established a common law that in such cases it denotes authorship. According to this, the title of our psalm, μωׁ ?μξδ, (lishlomoh,) should be translated of or by Solomon. On this law of usage alone rests the argument. But to this there are serious objections.The law of usage referred to admits of at least one exception. In Psalms 88, title, two forms occur, μαπιχψδand μδιξο, which, if we translate uniformly, “of the sons of Korah” and “of Heman,” we make an absurdity, for the psalm could not have had two authors; but if we do not translate uniformly we violate the rule referred to respecting the usage of lamed, and establish a clear exception. It cannot be urged that “the sons of Korah” is a family designation, and not, therefore, an analogous case, for it is not pretended that the same inscription does not denote authorship in the other ten Korahite psalms. De Wette insists that lamed, in the Korahite psalms, denotes authorship, though he says, “In strict propriety the title should have ascribed the psalm to one of the Korahites only.” Besides, Asaph, also, is a family name, running through many generations; yet the prefixed lamed stands in twelve Asaphic psalms, where the signification of authorship is not questioned. In the two examples, therefore, cited from Psalms 88, the claims to the sense of authorship are precisely equal; but as they cannot both be admitted, one of them must take the sense of to or for. This is what we claim for the title of Psalms 72. One of the American editors of Dr. Moll, (Introd. to Lange’s Com. on Psalms,) says, “Lamed before the proper names [in the titles] does not always indicate strictly the authorship, but properly relationship and dependence.” Our English translators concede the same, by placing the optional reading “of” and “for” in the margin of the Korahite and Asaphic psalms. In agreement with the foregoing, the Septuagint, contrary to its usual sign of authorship, and in an age when Jewish (especially Alexandrian) writers were becoming critical, has, in Psalms 72, ειςΣαλωμων, for or concerning Solomon, Vulgate, in Salomonem; and De Wette again says, “This psalm [72] can be referred to Solomon only as the subject.”To the foregoing we must add the authority of the subscript, (Psalms 72:20,) in favor of Davidic authorship. It is objected to this, however, that Psalms 72:20 was added by the compiler of this second book of the Hebrew Psalter, (which ends with this psalm,) or by Ezra, (who gave to the Psalter its final revision,) as a subscript to the preceding books, to signify that in them were contained the collection of David’s psalms. But this hypothesis is against probability. The language is, “The ϊτμεϊ(tephilloth,) prayers of David, the son of Jesse, are at an end.” The plural form, (tephilloth,) which occurs nowhere else, accords well enough with the hypothesis named, though it would be equally proper to refer it to the petitions of this psalm, as containing the burden of David’s heart in this his last act of public authority. But allowing the word to apply to all the foregoing Psalms (1-72,) it would equally include Psalms 72 as one of the “prayers” of David, and thus fix the authorship with him. Aside from this, it is well known that neither the Psalter nor any lesser collection of psalms bears the title of tephilloth. The word occurs five times, in the titles of Psalms 17, 86, 90, 102, 142, and in each instance applies only to the individual psalm. It occurs also in Habakkuk 3:1, as the title of the chapter, but is never used to designate any collection or plurality of psalms. Had the author of the subscript in question so intended, he would have used the more generic and suitable word tehilloth, praises, not tephilloth, prayers, One other psalm only bears the latter title in the first two books, (Psalms 17,) while two of David’s are found in the later books—Psalms 86, 142. Besides, neither were all of the first two books written by David, nor are all the psalms of David contained in them. An entire group of Korahite psalms, seven in number, (besides one of Asaph, and four others evidently not of the Davidic period,) appear in the second book of the Psalter; while in the later books sixteen psalms bear his name, besides others, anonymous, which are clearly his. To all this it must be added, that it is assuming too much for the wisdom and maturity of Solomon to suppose, that at the date of his coronation he should have entertained such profound conceptions of the theocracy, the wisdom of government, and, above all, of Messiah’s reign, (of which the psalm is an unsurpassed typical prediction,) as is herein displayed. Nowhere else in the Bible are such profound subjective views of Messiah’s kingdom given to one so young as Solomon, (at this time eighteen, according to Calmet, and twenty, according to Dr. Hale,) and of whose previous spiritual development we have so little knowledge. This consideration alone is sufficient to settle the question against his authorship. A later hand would more likely have written, “David, the king of Israel,” or, “the sweet psalmist of Israel;” but, as Dr. A.B. Hyde remarks, “The naming of himself the ‘son of Jesse’ seems to be an effort to transmit these prayers as a family utterance for ever.” The hypothesis, therefore, that Psalms 72:20 was added by a later compiler as denoting that the psalms of Davidic authorship end there, is against probability and against fact. More probably, as we have stated, it was inserted by David’s own hand, to mark the psalm itself as his last production for public use after, or for the occasion of, the second anointing of Solomon. 1 Chronicles 28:29. David’s last effusion, (not a lyric,) (2 Samuel 23:1-7,) is the echo of the present psalm. His mind was filled with the conception of a model theocratic kingdom, such as he would have Solomon’s to be. The present psalm is, indeed, “proverb-like, and for the most part distichic and reflective,” (Delitzsch;) and in this, and the supposed want of the glowing feeling which was characteristic of David, (Hengstenberg,) it might seem to suit better the style of Solomon than of David; but it is in perfect harmony with the chastened wisdom and piety of David’s later life, now within a few months of its close. Nor is it unreasonable to suppose, with Jebb, that Solomon may have revised it after David’s death, and thus left upon it something of the impress of his own mind, although it is not in the style of the Song of Songs, nor of Psalms 45, nor of Ecclesiastes.In general this psalm is a prayer for the righteousness, extent, and perpetuity of, historically, Solomon’s government; prophetically, of that of Messiah. Its contents may be thus divided:—Psalms 72:1-7, a prayer for the righteousness and everlasting continuance of Solomon’s government; Psalms 72:8-11, for its universal extent; Psalms 72:12-15, the reasons for such extent, continuance, and honour of his reign; Psalms 72:16, an illustration of the perfect peace and protection of property which should obtain throughout the kingdom; Psalms 72:17, a repetition of the blessedness and continuance of his reign; Psalms 72:18-19, the doxology; Psalms 72:20, historic note. 1. Judgments… righteousness—The latter the principle, the former the act or sentence, of justice. The one implies the discernment of the will of God, or wisdom to govern; the other, the executive energy to adjust the administration of government to that standard. This was partially fulfilled in the early part of Solomon’s reign, (see 1 Kings 3:28; 1 Kings 10:9,) but the state of society here described is realized fully only under King Messiah’s government, and is represented (Revelation 20:4) as belonging to the millennium: “I saw thrones, and they sat upon them, and judgment was given unto them.” The king… the king’s son—The one a designation of office, the other of royal descent, and hence of hereditary right to reign. 3. Mountains shall bring peace—The verb may be taken in the sense of to elevate, lift up, as a signal, and hence the ensigns of war upon the tops of the mountains shall give place to peace-signals and publishers of good tidings. See Isaiah 40:9; Isaiah 52:7-8; or, it may be taken in the sense of bring forth, and allude to the fact that cities and villages were generally built upon mountains or hills for better military defence, and here, naturally, would be the centres of war. But those, being now at peace, would bring peace to the nation. Anciently nations were composed of municipalities. Country life was little known. 4. Children of the needy—The phrase specially signifies those who are born to poverty, and is an intensive advance in the sense of poor, in the former line of the verse. In the absolute monarchies of the East these were treated as though they had little claim to justice and protection—a horrible sin in the sight of God! Jeremiah 5:28-29; Amos 4:1; Amos 8:4; Amos 8:6. Compare, under Messiah’s government, Matthew 5:3; Matthew 11:4-5 5. They shall fear thee—On account of thy righteous judgments. See Revelation 15:4. As long as the sun and moon endure—Literally, With the sun and before the moon: a proverbial expression for stability and perpetuity, equal to Isaiah 51:6; Isaiah 54:10; Matthew 5:18. Throughout all generations—Literally, generation of generations. The repetition of the same word is a Hebraic form for suggesting the idea of uninterrupted continuance and boundless duration, (Ewald,) here applicable only in the prophetic sense to Messiah’s kingdom, as in Daniel 7:13-14; Psalms 33:11; Deuteronomy 3:15 6. He shall come down like rain—Giving life to vegetation and beauty to the earth. See Deuteronomy 32:2. Elsewhere David uses the same figure, which fully applies only to Christ. 2 Samuel 23:4 7. Shall the righteous flourish—The highest proof of a righteous government and of a prosperous people. Moon endureth—See Psalms 72:5 8. In the preceding verses are set forth the character and duration of Messiah’s kingdom; Psalms 72:8-11 chiefly describe the extent of his dominion. The words from sea to sea, and from the river unto the ends of the earth, are nowhere used to describe Palestine, or the political dominion of David or Solomon. Outside of Palestine the Hebrews, at this period, were acquainted with no seas but the Mediterranean and Red Seas.These are specifically named in bounding the Hebrew dominion. Thus, in Exodus 23:31, God says: “I will set thy bounds from the Red Sea, even unto the Sea of the Philistines, [Mediterranean,] and from the Desert [of Arabia] unto the River” [Euphrates]. These are definite geographical limits, and this extent of dominion was literally attained and enjoyed under both David and Solomon. But very different from this is the language of the text. “From the Red Sea to the Sea of the Philistines,” is not the same as “from sea to sea;” and “from the Desert [of Arabia] to the River [Euphrates,]” bears no comparison with the all-comprehensive language, “from the River [Euphrates] to the ends of the earth.” No allowance for the oriental imagination can make them equal, or interpret the latter as less than universal, beginning, as it does, at the utmost limit of Solomon’s dominion, and carrying that of Messiah “to the ends of the earth.” And to this sense the connexion agrees. Psalms 72:9-11; Psalms 72:15. These words of the psalmist are quoted (Zechariah 9:10) in a passage confessedly Messianic, to describe the extent of the dominion of “Zion’s king.” 9. Wilderness—Of Arabia, as in Psalms 74:14. The Arabian tribes, from immemorial ages, have been a wild, independent, and unconquerable people, and their willing submission is here a notable feature. 10. Tarshish—Its location is not known, but is supposed to be the same as Tartessus, a colony and trading point of the Phoenicians, situated in the south of Spain, the most distant point west of Palestine known to the ancients. The isles—The countries lying beyond the sea with regard to Palestine, particularly the countries bordering the Mediterranean on the north. Sheba—Same as Arabia Felix, or Yemen, on the southern coast of Arabia. The Septuagint reads, “The kings of the Arabians.” Seba— Ethiopia, strictly the old and rich kingdom of Meroe. If the description of Psa 72:8, “From the river to the ends of the earth,” is to be understood of all the world lying east of the Euphrates, then “Tartessus” and “the isles” may represent all nations west of Palestine and the “wilderness,” (Arabia,)(Psalms 72:9,) as “Sheba” and “Seba” may those lying south and south-west, the whole constituting a description as comprehensive of the whole world as the Hebrew knowledge of geography could poetically give. 11. All kings… all nations—This is a summing up of all that has been said, and clearly fixes the world-dominion of the “king” here prophetically extolled. 12. For—Again in this and the two following verses the reasons are assigned for this majesty and dominion. (See Psalms 72:2-4.) “He has merited such submission by the exercise of every royal virtue, by the justice and the mercy of his sway. The majesty of righteousness enthroned in his person compels all to bow before him.”—Perowne. And him that hath no helper—Phillips reads, “When he has no helper,” giving vauv (å) the adverbial sense. 14. Deceit and violence— “Under the terms craft and violence the psalmist comprehends all kinds of misdealing; for a man in doing harm is either a lion or a fox: for some rage with open force, and others creep to misdealing insidiously and by stealthy arts.”—Calvin. Precious shall their blood be—How true of the reign of Christ, our king and avenger! See Psalms 116:15. He will requite innocent blood. Matthew 23:34-36; Revelation 18:20; Revelation 18:24; Revelation 19:2. Christ is identified with his saints in joy or suffering. Matthew 10:40; Acts 9:4-5 15. And he shall live— “Live,” here, should be referred to the king, not to the poor, as some suppose. “Let the king live!” (of which the English “God save the king!” is no translation,) was the common salutation to kings. See 1 Samuel 10:24; 2 Samuel 16:16; Daniel 2:4; Daniel 3:9, et al. Here, also, the optative form of the verb may be adopted, “and may he live,” instead of, “and he shall live.” The gold of Sheba—The “gifts” of Sheba have already been mentioned in verge 10. Why is gold here mentioned as coming from thence? We know from Scripture (Genesis 2:11-12) and from ancient authorities that Arabia, in early times, produced gold. which the kingdom of Sheba enjoyed in great abundance. 1 Kings 10:1-2; 1 Kings 10:10. The mention of “Sheba” instead of Ophir, as a place of gold, is a strong internal indication that this psalm was written by David, not by Solomon, in whose reign the chief receipts of gold were from the latter place. 1 Kings 9:26-28 16. There shall be a handful of corn—Hebrew, There shall be a diffusion, or superabundance, of corn, etc., deriving τρδ, translated handful, from τρρ, to diffuse, (as Gesenius, Furst,) which is more in accordance with the connexion. Upon the top of the mountains—Dr. Moll translates, Even to the top of the mountains, as if the allusion were to the terracing, which should extend to the summit. The mountains of Palestine were terraced for more perfect tillage, and, viewed from the summit, they presented an almost unbroken forest of grain fields and vineyards. The “mountains” are here specified, instead of the plains, perhaps either because the Israelites were forced to occupy chiefly the mountainous districts, being unable to expel the inhabitants of the great plains, who fought with war-chariots, (see Joshua 17:16; Judges 1:19; Judges 1:34,) or, because the mountains were of more difficult tillage, and more exposed to the depredations of wild beasts and the casualties of the season, especially the want of moisture. But even here should be plenty and thrift under the vigorous reign of this theocratic king. The fruit thereof shall shake like Lebanon—Shall wave in the wind like the cedars of Lebanon. They of the city shall flourish—The population shall spring up as grass. Thus the two great elements of national strength, a flourishing population and bountiful subsistence, should be realized. See Psalms 72:3. But this external prosperity would spring from the righteousness of the people responsive to that of the government. 17. His name shall endure—Shall live, as in Psalms 72:15. The verb takes the form of prayer, “may he live,” etc. His name shall be continued—The verb here translated “continued,” has the sense of sprout, increase, growth, as if his name should be reproduced, or propagated, in successive generations, as the name of the father in the son. This is the idea given in the margin of our English Bibles. The Jewish rabbins took it as a proper name for Messiah,” His name is Yinnon before the sun,” Yinnon, (he shall propagate,) being the rabbinical name for Messiah. See Perowne. But the idea is that of continuance. The verb occur’s nowhere else, but the noun always means progeny, offspring. Dr. Pusey renders it, “His name shall propagate, gaining, generation after generation, a flesh accession of offspring.” And men shall be blessed in him—Probably, in the sense of the covenant, (Genesis 22:18; Genesis 26:4,) that is, in Christ, as being the cause of blessing. But another form of blessing in or by any one is that of taking him as a model, or standard, by which to measure a wished-for blessing upon another, as Genesis 48:20, “God make thee as Ephraim,” etc. The former is undoubtedly the sense here. 18, 19. Blessed be the Lord—This doxology, which closes the second book of the Hebrew Psalter, is more full and rich than that which closes the first book, (Psalms 41:13,) or, indeed, any other, befitting the solemnity and triumph of David’s closing life as king, and as “the sweet psalmist of Israel.” 20. Prayers of David… ended—For the import of this verse see introductory note. The psalmist has given his ideal of a theocratic king, partially realized in Solomon’s reign, but to be fully so only in that of Messiah. BOOK III.—Psalms 73-89.A Psalm of Asaph.This psalm, which begins the third book of the Hebrew Psalter, opens, Psalms 73:1, with an expression of faith in the doctrine that “God is good to Israel,” which the author had been tempted to doubt. In Psalms 73:2-11 he describes the prosperity and insolence of the wicked as contrasted with the lot of the righteous, which had caused such severe trial of his faith. In Psalms 73:12-15 he gives a frank confession of the depth and danger of his temptation to reject the doctrine of a rewarding Providence. In Psalms 73:16-20 he goes to the sanctuary and learns the end of the wicked, whereby his eyes are opened and the spell of the temptation broken. In Psalms 73:21-22, he reflects with sorrow and astonishment upon his stupidity and blindness in being thus envious of the prosperity of the wicked, and shudders at the imminent peril so narrowly escaped. Being now restored, he professes, in Psalms 73:23-26, his quickened faith in God, and his confident expectation of future divine guidance, and of final reward and blessedness. In Psalms 73:27-28, he reiterates the fearful end of such as are far from God, and his own blessedness in drawing near to him, with the purpose to witness hence-forward to the equality of God’s ways.That the times in which this psalm was written were disastrous; that the sufferings of the people had now been of long continuance, and were national; that they were such as seemed to contradict the covenant promise of God toward Israel, see Psalms 73:10; that the enemies of Israel were haughty, proud, oppressive, and of heathenish type, contemning God, note Psalms 73:6-11; all these things are too manifest to admit of doubt. And though in other respects similar, yet in these it is strikingly dissimilar, to Psalms 37, 49. It was the oppression by a godless race against Israel, not a mere backsliding or division of Israel against Israel, which is here described. The times of David present no public state of things answerable to this picture, and there is no valid ground, from historic or internal evidence, to date it earlier than the troublous times of Hezekiah’s reign. 2 Kings 18; Isaiah 36, 37. It could not be dated later, for the “sanctuary” (Psalms 73:17) was yet standing. If the national character of the psalm be admitted, which seems strongly probable, “and has been maintained by Theodoret among the ancients, and by several modern critics, it should be regarded as having reference to the circumstances of the Jewish people in the midst of their heathen oppressors.”—Thrupp. In such a case the chief difficulty of accepting the date above given vanishes. It must be remembered that the temple singers, like Asaph, never put forth, as David was wont, their own private experiences, but were the simple mouthpiece of the Church. To all which it must be added that most of the psalms of this third book of the Hebrew Psalter (ending Psalms 89) refer to events in the reigns of Jehoshaphat and Hezekiah, and the period of the captivity. See notes for further evidence.TITLE: A psalm of Asaph—Asaph is the name of a prefect of the temple-music in David’s time, (1 Chronicles 15:17; 1 Chronicles 15:19;) his descendants bore his name. Twelve psalms are ascribed to their authorship. Their style is didactic, serious, and reflective, not destitute of animation and pathos, but lacking the originality and freshness of the songs of David. See on title of Psalms 1 1. Truly God is good to Israel—The psalmist has now passed through his temptation, and, being reassured, can “set to his seal [set his seal to it] that God is true.” John 3:33. The “truly,” certainly, here, is his amen or verily to the divine dealings, which now he perceives are “good,” not only in the sense of benevolence, but of moral fitness. This had been the point of his wavering. “Good to Israel,” here, indicates that he is not speaking on his own behalf merely, as reciting only a personal experience, but as the spokesman of the nation. It was God’s dealing with the nation that had stumbled him, which now he acknowledges “good.” The Hebrew word here rendered “good” is a broad term, and signifies the quality of perfect moral excellence. A clean heart—The pure of heart. Such was Israel by profession, and the really pure should receive the promise. 2. But as for me—The psalmist at once turns aside to trace the causes and extent of his doubts as to the goodness and equality of God’s ways. Literally, And I—my feet almost turned aside, or swerved. The almost, here, shows that the temptation had taken hold of him; he had halted and wavered, and but little was wanting to complete the triumph of evil. The next line carries forward the figure. My steps had well nigh slipped—The word translated “well nigh” literally means, nothing was wanting. Everything was complete to give practical effect to the temptation. Had he remained in that state he would have fallen; but he went into “the sanctuary of God,” Psalms 73:17. This saved him. Slipped—Literally slipped out, or poured out, like water, and so he had been “well nigh” lost. 3. Envious at the foolish—I saw their prosperity, and thought they were more favoured than I, and I was dissatisfied. See Psalms 37:1; Proverbs 23:17; Malachi 3:14-15 4. No bands in their death—The word “bands” means tortures, pains, “intended of pains that produce convulsive contractions.”—Delitzsch. Not “no pangs till their death,” which some have adopted in order to harmonize the verse with Psalms 73:18-19, but, following the English version, consider that “the psalmist is describing here, not the fact, but what seemed to him to be the fact, in a state of mind which he [afterwards] confesses to have been unhealthy.”—Perowne. See Job 21:13. Their strength is firm— They enjoy life to the last. 5. Neither… plagued like other men—They seem to be exempt from the perplexities and diseases common to mortal men. The word rendered “plagued” signifies to smite, and is frequently used for any judgment of God, whether of disease or other calamity, as in 2 Chronicles 26:20; Isaiah 53:4; 2 Kings 15:5. They are not smitten with judgments “like other men.” So, in his gloom and doubt, the psalmist thought. 6. Pride compasseth them… as a chain—Pride has stretched out their neck, or, has necklaced them. The neck is here alluded to and regarded as the seat of expression to pride, by which it is carried loftily and with rich ornamentation. See Psalms 75:5; Isaiah 3:6; Proverbs 1:9; Son 4:9. Thrupp, who considers this psalm to belong to the occasion of Sennacherib’s invasion, thinks he sees here an allusion to the ornamental necklaces of the Assyrians, as described in Bonomi’s “Nineveh.” So also of the luxurious attire, colouring of eyelids, etc., in the following verses. As a garment—A robe, covering the entire person. See Psalms 109:18 7. They have more than heart could wish—Literally, They have surpassed the images of the heart. What the imagination or the corrupt heart pictures forth as desirable, they have even exceeded. Marginal reading: “They pass the thoughts of the heart.” 8. They are corrupt—They are mockers. They treat serious subjects lightly and with derision. They… speak wickedly concerning oppression—In reference to their plans of deceit and violence to rob the poor and exalt themselves, they scorn alike the restraints of law and the rights of men. They speak loftily—Literally, They speak from on high, haughtily. See on Psalms 73:6 9. Against the heavens—More properly, in the heavens. They have ascended to the abode of God. Their haughtiness (Psalms 73:8) has now assumed and usurped divine prerogative, (as Isaiah 14:13-14,) and they speak as from the throne of God. Walketh through the earth—That is, walketh proudly, stalketh. As they have blasphemed God by placing their mouth in the heavens, so they stalk through the earth, speaking contemptuously against the innocent and holy. 10. Therefore his people return hither—That is, “God still suffers or requires his people to survey the painful spectacle, and drain the bitter draught presented by the undisturbed prosperity of wicked men.”— Alexander. This is the most natural and best sustained sense of this obscure passage. See Psalms 80:5. The verb ωׁ ?εα, (shoobh,) return, here denotes a subjective, or mental returning, as it often does; (see 2 Chronicles 6:24; 2 Chronicles 6:37-38; Malachi 3:18;) and the adverbial pronoun, δμξ, (halom,) hither, is not to be understood of place, but of subject. God’s people mentally turn to this subject to consider the mystery of providence in allowing this difference between a suffering Church and the prosperous wicked. 11. They say, How doth God know—If these words are supposed to be spoken by God’s people they simply express their wonder, not how God should know, but how his certain knowledge of these outrageous doings could be reconciled with his goodness; as if they would say, How can God know these things and yet allow them? But if they are the words of the wicked, as seems most natural, we must suppose them to be heathen, with whom limited knowledge and local jurisdiction of the gods were admissible facts; or, taking knowledge here in its judicial sense of legal cognizance, it may be only a denial by the wicked that God notices with a view to punish their acts, as Psalms 11:4-5. Knowledge, in the second member of the verse, is to be taken in the sense of omniscience. 12. Behold, these are the ungodly—The psalmist speaks and “describes the impression made upon him, the representative of real and living piety, by this contradiction between sight and faith, between the reality and the idea.”—Hengstenberg. These prosperous are “the ungodly.” Who prosper in the world—Who are the prosperous ones of the age. The word òåìí, (‘olam,) here denotes continuance, not the habitable globe. They increase in riches—An important element of prosperity, considering the relation of wealth to the supply of human wants and the gratification of the natural desires. The unequal distribution of property has always been a great stumblingblock to weak faith and a worldly mind. 13. Verily I have cleansed my heart in vain— “Verily” has the force of wholly. Wholly in vain have I cleansed my heart. So it appeared, but this was his temptation: in Psalms 73:1; Psalms 73:22, after the temptation, he asserts the contrary. Washed my hands in innocency—In protestation of innocency. The allusion is to Deuteronomy 21:6-7. Compare Matthew 27:24; Psalms 26:6. The Septuagint understands this as the language of personal experience, not as that of a representative man, and introduces “And I said, Verily I have washed,” etc. 14. Have I been plagued—I who have endeavoured after innocency and righteousness, (Psalms 73:13,) while the wicked “are not plagued like other men,” Psalms 73:5, which see on the word “plagued.” And chastened every morning— “Chastened” must be taken in the sense of rebuked, censured, for so it appeared to him, as Psalms 39:11; Proverbs 3:11. “Every morning” is put for every day, daily. This apparent smiting and rebuking the righteous every day, while the wicked live in affluence and ease, is the complaint of the Church only in times of special and prolonged persecution and oppression, such as the nation was now suffering. See introduction. 15. If I say, I will speak thus—That is, If I say within myself, (as Psalms 14:1,) that I will openly declare thus—make this statement. I should offend—The same cautious reserve of speech is observed, Psalms 39:1-2. The Hebrew word “offend,” means to betray, to deal falsely with, and thus it is translated in every case but two in our English Bible. And to openly declare as dogma that which was only a temptation under powerful pressure, would be to act like the wicked, or those who had fallen away to the wicked, and thus deal falsely, or betray God’s children into the hands of their scoffing enemies. The generation of thy children—Or, thy sons, sons of God, Deuteronomy 14:1; 1 John 3:1; the total body of the truly spiritual Israel. To have openly spoken, according to his doubts, would have placed him outside of the family of the true Israel, while his reserve and patient inquiry restored his faith and saved them. 16. When I thought to know this—The psalmist gives himself to meditation, and to weigh this matter which so perplexed him. It was too painful for me—Literally, It was grievousness, or labour, in my eyes: his unassisted reason could not trace it out, and it remained to him a mystery. See Ecclesiastes 8:17; Job 11:7 17. I went into the sanctuary of God—The word “sanctuary” is in the plural in Hebrew, which indicates that there were holy places where the word of God was read and taught. It may signify the total collection of the temple buildings, or other sacred places in the land for synagogue services. But the age of synagogues dates later than the occasion we have assigned to this psalm. If Psalms 74 belongs to the time of Nebuchadnezzar’s conquest of Judea, as is quite probable, then Psalms 73:8 proves that synagogues were earlier than the captivity. But the holy places of the text were probably the places within the temple buildings assigned for public teaching. It was here, in the sanctuaries, that the psalmist obtained the explanation of God’s equal ways with men. Then understood I their end—The “end,” here, is the period following the termination of life, that future where the results of this life are reached. The Hebrew word is clearly marked with this eschatological signification. See Psalms 37:37-38; Proverbs 16:25; Proverbs 19:20; Proverbs 5:4-11, (English version, at the last.) 18-20. In these verses there is a rising climax in the description of the doom of the wicked. Surely—Answering to verily in New Testament. Slippery places—The figure is that of a narrow path along mountain crags where the rocks are smooth and treacherous. Thou castedst them down—The fall of the wicked is not accidental, nor simply consequential. God casts them down. The strong arm of law now interferes. 19. How are they brought into desolation—Literally, How have they been for a desolation! The strongest possible mode of expression. Not annihilation, but the utter ruin of their plans, their pleasures, their hopes, and their proud positions of power. In a moment—The suddenness and unexpectedness of their downfall augments their fears, so that now they are utterly consumed with terrors. 20. As a dream when one awaketh—So unreal, so unworthy of their wakeful thoughts, it is soon dismissed and forgotten. O Lord, when thou awakest—To judgment. Image—Shadow, phantom. So unreal is their prosperity. 21. Thus my heart was grieved—Heart and reins are herein parallel terms, denoting the inmost nature,—the mind and soul, the intellective and sensitive being. The psalmist’s “heart” was “grieved,” and his “reins” were “pierced.” His mental sufferings were intense at being tempted to doubt the justice of God’s ways. The Hebrew particle translated “thus,” (Psalms 73:21,) connects with Psalms 73:16, and resumes the description of himself before he “went into the sanctuary of God,”—a condition which his now enlightened and awakened mind is shocked to contemplate. 22. Foolish… ignorant… as a beast—Strong terms, expressive of his blindness and stupidity in his deceived and doubting state. 23. Nevertheless I am continually with thee—Notwithstanding my unreasonable and even brutish conduct, yet “all this while I have been particularly considered and cared for, and in a special and eminent manner supported, by thee.”—Hammond. The expression, “I am continually with thee,” as Hengstenberg says, “is not self praise, but praise of the divine compassion and faithfulness in keeping him,” as the second hemistich explains. 24. Thou shall guide me—This is at once the language of restored confidence and consecration. Henceforth the wisdom of God, not his own sinister reasonings, should be the governing and directing power of his life. And afterward receive me to glory— “Glory,” here, must be understood in its spiritual and eschatological sense as the blessedness which the godly shall receive after death, and is the opposite of the pleasures and rewards of wicked men. The whole context requires this, and it is implied in the verb “receive,” the same word as is used of Enoch, (Genesis 5:24,) “For God took him,” and Psalms 49:15, “God shall redeem my soul from the power of the grave, for he shall receive me;” instances in which no other sense can be given than that of final blessedness with God. ΰηψ, (ahhar,) translated after, (which is sometimes used adverbially, as Judges 19:5, and sometimes as a preposition, as Zechariah 2:8,) must here be taken as an adverb. This accords with commentators generally, and with the authorized English Version. All attempts to translate the word prepositionally are obscure and unsatisfactory, as in the following examples: “After honour (glory) thou takest me,” that is, after it as an aim, and so “Thou takest me and bringest me in its train,” (Hengstenberg,) or, “Thou leadest me after glory,” (Hitzig, Ewald.) Such renderings give no appreciable sense, and are as opposed to the scope of the author as to the analogy of revelation and the facts of history. It is not to any state or result in this life that God has ever yet led his suffering, spiritual Church, as the ultimate goal of spiritual aim and desire, or as an antidote to temptation such as had well nigh stumbled the psalmist. Besides, as translations, the quotations just given cannot be accepted. The first, (“after honour [as an aim] thou takest me,”) is unintelligible; and the second, (“Thou leadest me after glory,”) uses μχη, (lakahh,) in an unauthorized sense. The word occurs about nine hundred and fifty times in the Old Testament, and never means lead, but always to take, take away, receive, bring, etc. The proper word for lead, πηδ, (nahhah,) had already been used in the previous member of the verse. “Thou shall guide [lead] me with thy counsel.” The life to come alone can explain the words of the psalmist. The counsel of God, which was to “guide” him henceforth, still involved that mysterious purpose of providence which allowed the wicked to prosper in contempt of God, while the righteous should often remain in affliction and oppression. But the discovery of the “end” of the wicked (see on Psalms 73:17) had corrected his error and restored his staggering faith. In this faith he now submissively walks on, led by “the counsel of God,” still unexplained, till the rewards of a future life should unfold all and compensate all. See notes on Psalms 37. With this view the closing verses coincide. 25. Whom have I in heaven but thee—Hebrew, Who in the heavens [is] to me? That is, as an object of trust, or a saviour. None upon earth— Thus the heavens and the earth—a Hebrew phrase for the total universe— offer no object of final trust, no deliverer, but God. Besides thee—Either to the exclusion of thee, or in conjunction with thee. The psalmist’s faith and desire not only rest on God, but centre in him only. 26. My flesh and my heart faileth— “Flesh” and “heart” contrasted, as here, embrace the total makeup of man. In biblical psychology “heart” is used for the innermost, or central, life of man, and must comprehend here the united psychical and spirit life, as “flesh” does the physical and organic. Faileth—The word is used variously for to come to an end, to faint, to pine, to languish. The failing of the “flesh” would be the going out of animal life, and the failing of the “heart” the sinking of the innermost being into doubt and despair. Both would result without God. Strength of my heart—Hebrew, Rock of my heart. Psalms 18:2. Against this failing of nature faith finds in God its rock. My portion for ever—Hebrew, My portion to eternity. This is spoken of both flesh and heart, soul and body— a triumphant hope of eternal life. “It is clear as day that this passage contains the germ of the doctrine of the resurrection.”—Delitzsch. Compare Job 19:25-27 27. They that are far from thee—The far-off ones. Exactly the New Testament description of the heathen world without the knowledge of God. Acts 2:39; Ephesians 2:13; Ephesians 2:17. All them that go a whoring from thee—Israel is the spouse of God, and falling away to idolatry is breaking the marriage vow. The figure is common, (Jeremiah 3:14; compare Exodus 34:15; James 4:4; Revelation 17:5,) and is the intensified parallel of “far from thee” in the first hemistich. 28. Good for me to draw near to God—Literally, and I, nearness to God to me is good: that is, the ultimate good, the sum of all conceivable good, the summum bonum of the ancients—a clear declaration of the unselfish and absolute morality of Bible religion. Not a religion of external rewards and honours, and of selfish aspirations and longings for paradisiacal bliss, but of communion and fellowship with God, whether it be on earth or in heaven. It stands opposed here to the distance and alienation from God of Psa 73:27. The first and closing verses of the psalm are thus beautifully coincident. That I may declare all thy works—The Septuagint and Vulgate add, “in the gates of the daughter of Zion;” the highest function of a redeemed Church, and God’s living protest against all atheism in form or spirit throughout the ages, and all faithlessness and doubt in his tempted saints. Maschil of Asaph.The historic ground of this psalm is found in 2 Chronicles 36:17-20; Jeremiah 52:4-16. It seems properly to stand first in the order of those psalms which commemorate the destruction of Jerusalem and the temple by the Chaldeans, and is intimately connected with Psalms 79. The author, who was of the family of Asaph, must be supposed to be with the multitude of the exiles on their way to Babylonia, or recently to have come to that province. Psalms 74:1-3 are an earnest prayer for divine interposition in behalf of his Church; Psalms 74:4-8 are a more detailed description of what the enemy had done; Psalms 74:9-11 are a bitter cry of distress that in all their troubles God has not seemed to reveal himself by any offer of help or promise of relief; Psalms 74:12-15 are a rehearsal of God in their national history for the encouragement of faith; and Psalms 74:16-17, for the same end, are a recognition of him as Creator and general ruler of the worlds. At Psalms 74:18 the direct prayer is resumed, and with humble pathos continued to the end.TITLE: Maschil of Asaph—A fitting title for a lesson of instruction, the most serious of any to which the nation had ever been called to listen. Its Asaphic origin appears, not only in its didactic style, but “in the contemplation of Israel as a flock, and the predilection for retrospective references to Israel’s early history.”—Delitzsch. 1. Why hast thou cast us off for ever—The rejection and desolation appeared absolute and without remedy. See Psalms 74:3; Psalms 74:10. In the first three verses the psalmist utters a fervent prayer, which is suspended by the recitals of Psa 74:4-9, and then resumed to the end. Sheep of thy pasture—See Psalms 80:1. Smoke—Compare under Psalms 80:4. The smouldering ruins of the temple and city fitly illustrated the dark and fiery breath of wrath. 2. Thy congregation—That is, thy Church. Compare Psalms 22:22; Hebrews 2:12. Purchased—The language is that of endearment. Deuteronomy 9:29; Psalms 78:54. Compare Isaiah 43:3 : “I gave Egypt for thy ransom.” Rod of thine inheritance— “The inheritance rod is the staff with which the inheritance is measured; the land surveyor’s rod.Ezekiel 40:3.”—Hengstenberg. See Revelation 11:1. The word rendered “rod” in the original often stands for tribe, and also for sceptre, either of which makes a good sense here. 3. Lift up thy feet—Hasten thy footsteps to the places utterly desolate. This lifting up of the foot, [or hand,] implies the purpose of doing something, as in Genesis 41:44 : “Without thee shall no man lift up his hand or foot [that is, to execute a purpose] in all Egypt.” The lifting up the foot is sometimes for trampling down, in judgment; but here for haste to witness the work of the enemy, with the implied idea of recompense. See Psalms 7:5; Daniel 8:7. Perpetual—Without end, eternal. Psalms 74:1. So the desolations appeared to the crushed spirit. In the sanctuary—The desolations reach even to the temple. 4. Thine enemies roar—Having taken the city and entered the temple, the fierce cry of the soldiery was like the roaring of wild beasts. In the midst of thy congregations—Here to be understood of the places of assembly of the people for worship, chiefly the temple and its courts. They set up their ensigns for signs—They have erected their military standards, bearing the insignia of their gods, as trophies or signals of victory, in the holy places. This was a direct challenge to Jehovah, on the part of the heathen conquerors, to deliver his people if he could, as in Psalms 74:10; Psalms 74:18; Psalms 74:22. See Psalms 79:10; Isaiah 10:13; Habakkuk 1:11; Habakkuk 1:16 5. Lifted up axes upon the thick trees—The description, in Psalms 74:5-6, is to this effect: The temple appeared as when one had lifted up axes in a thick wood, for they had struck down the beautiful carved work and panelling of the temple with hatchets and hammers, with the indifference of a woodman. This was with a view to despoiling it of its costly ornaments preparatory to setting it on fire. See this despoiling detailed, Jeremiah 52:17-23 7. They have cast fire into thy sanctuary—The temple was fired one month after it was taken. Jeremiah 52:12-13. This fearful month witnessed, before the eyes of the now captive nation, the horrible work of demolishing and despoiling by the enemy. The dwellingplace of thy name—Another title of sanctity and endearment for the temple, or sanctuary. 8. They said… Let us destroy them together—We will destroy them at once: or utterly; that is, all the sacred places of Jehovah. They have burned up all the synagogues of God in the land—The synagogue proper dates during and after the captivity, and the word is not to be taken here in the restricted sense which it afterward received, but in the general sense of sacred places of meeting, or assembly, perhaps like the proseuchae—places of prayer—mostly in the open field, or by the river side. Thus, Acts 16:16 : “As we went to prayer,” προσευχην, to the place of prayer. Such oratories they might have had before the exile. Germs of them appear in the time of Samuel. 1 Samuel 9:12; 1 Samuel 10:5. Later, the “schools of the prophets” were gatherings for instruction and devotion, open, it would seem, to all who would come. Such gatherings also seem implied in 2 Kings 4:23, and other places. But “synagogues of God” certainly is not a happy rendering of ξεςγιΰμ, which simply means, meetingplaces of God. In Lamentations 2:6, it is rendered “places of the assembly.” The root of the verb means simply to gather, particularly at set times and for religious purposes; though in Psalms 75:2, it applies to a judicial assembly, or court. The object of the enemy was, as alluded to in the text, to destroy all places of religious worship or resort, and break up and annihilate all vestiges of the Hebrew system of religion. 9. We see not our signs—The word rendered “our signs” implies tokens or answers of prayer, of a general character, connected with the instituted ordinances of worship. These they had not, now that their temple and altars were destroyed, and they in exile. There is no more… prophet—For Jeremiah did not accompany the exiles, but was released at Ramah and returned to Mizpah. Jeremiah 40:1-6. Ezekiel, however, did live and prophesy among the exiles of Mesopotamia, by the river Chebar, or Chaboras, (Ezekiel 1:1-3,) but did not go into Babylonia. The complaint strongly indicates that the psalm was written after Ezekiel’s death, and before Daniel came into public repute as a prophet. Neither is there among us any that knoweth how long—They did not know how long the captivity was to continue, though Jeremiah had foretold it, (Jeremiah 25:12,) and afterward wrote to the exiles more specifically as to the time. Jeremiah 29:10. For the same cause the disciples understood not the Saviour’s prediction of his own death and sufferings.Luke 18:31-34. It was against their traditional faith, not against their sacred writings, and they had not risen to the height of the new dispensation. 10. See note under Psalms 74:4 11. Pluck it out of thy bosom—With the orientals the hand in the bosom indicates a state of rest, inaction. “In the folds of the garment, in front of the body, they keep their little valuables, (see Psalms 79:12, and note,) and there, when they are perfectly at ease, they place their hands.”— Roberts. 12. For God is my King of old, etc.—Having finished his special prayer against his enemies, in which he struggles with the “crying contradiction between the present state of things and God’s relationship to Israel,” (Delitzsch,) the psalmist now proceeds to draw comfort, and fresh argument for divine interposition, from a review of the times when God was Israel’s King, working salvation in the midst of the earth. 13. Thou didst divide the sea—He begins with the deliverance from Egypt. Could their deliverance now from Babylon be greater? Could not the same God even now restore them? Psalms 74:13-15 are a historical review of God’s providence; Psalms 74:16-17, of his providence and power in nature. Thou brakest the heads of the dragons—Or, crocodiles, the symbol of Egypt. Isaiah 51:9; Ezekiel 29:3. In the waters—Hebrew, upon the waters; in allusion to those river and sea monsters who lie with their heads exposed above water. See Psalms 74:14 14. Leviathan—A different word in the original from “dragons” in preceding verse, but of similar import. In Isaiah 27:1, it is described as a serpent, crooked and tortuous, but crocodiles often present that form. So Job 26:13. These names are not given according to scientific classification, but generally signify saurian monsters of any kind, and are here used interchangeably. In Psalms 104:26, it evidently means a mammal of the Mediterranean, the whale, which formerly inhabited that sea. Gavest him to be meat to the people inhabiting the wilderness— The Egyptians proper held the crocodile sacred, and worshipped it as a god, hence they never ate its flesh. But others, like the inhabitants of the city of Elephantine, in Upper Egypt, of whom Herodotus speaks, (book ii, sec. 69,) freely ate it. But we may take “people” in the figurative sense of Pro 30:25, “The ants are a people not strong,” and apply the term to the wild beasts of the desert. The crushing the head of the crocodile and throwing out the carcass as common food for desert men or beasts, was the contempt which Jehovah inflicted upon its worshippers. 15. Driedst up mighty rivers—This was done when he dried up the rivers of the desert after having miraculously created them. See note on Psalms 78:15, and when he “dried up the waters of Jordan.” Joshua 4:23 16. The day is thine—From a glance at God in history the psalmist ascends to God in nature. Faith rises upon these steps of ascent, and pleads, Cannot the God of history interpose now as of old? Cannot the God of day and night, of sun and earth, of summer and winter, restore his own people? Thou hast prepared the light and the sun—The light, even the sun. So the Hebrew particle is often used. 18. Remember this—The issue is between thee and these idolaters. They have reproached and blasphemed thy name. O consider this! 19. Turtledove—The emblem of innocence and fidelity, but here used as the emblem of helplessness, timidity, and mourning. See on mourning, Isaiah 38:14; Ezekiel 7:16. Israel is represented as like the turtledove, the smallest of the dove family, unable to offer resistance or self-defence, bemoaning their guilt and sufferings. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 20. Have respect unto the covenant—Hebrew, Look to the covenant. Comp. Genesis 9:16, “And I will look upon it”—the bow— “that I may remember the everlasting covenant.” But the reference is to the covenant, (Genesis 17:7,) “To be a God unto thee and to thy seed after thee.” Their present condition seemed wholly in violation of the covenant engagements. But God never forgets his promise. Psalms 111:5; Daniel 11:4. Faith now goes back to this ground of all their Church relations and national hopes. For the dark places of the earth—Hebrew, The darknesses, the plural for emphasis. Those regions where God is not known nor his law obeyed. All religions and all infidelity which reject the one true God, and man’s accountability to him, have ever been against humanity, cruel and selfish, as all history attests. 22. Thine own cause—Again the issue is urged as between Jehovah and the gods of the heathen, and the “cause” is thrown upon him. The chastened importunity of the prayer closes with a tone of subdued and plaintive appeal. To the chief Musician. Al-taschith, A Psalm or Song of Asaph.Nothing is more clear than that this psalm was written on occasion of some great national deliverance, which was wrought directly by the interposition of Jehovah, “who putteth down one and setteth up another.” Its tone is triumphal, breathing a spirit of faith in God and of fidelity to the principles of the theocracy, saddened only by the desolated state in which the land and people were left (Psalms 75:2-3) by the war. The fresh joy and quickened faith contrast with the “Arise, Jehovah, plead thine own cause,” of Psalms 74. The danger now passed, the review of the most evident work of God becomes more calm, and the mind turns to the shattered state of the nation, and the policy of restoration to be adopted. Throughout we must suppose the king speaks as the vicegerent of God. The dignified pathos, the didactic tone, and the strongly historic stamp, place it with the model lyrics of Asaphic origin. We are at once pointed to the time of Hezekiah, and the overthrow of Sennacherib’s army, as its most probable historic occasion. See 2 Kings 19:35-37; 2 Chronicles 22:21-23; Isaiah 36-37. See introduction to Psalms 76. Psalms 75:1 is a thanksgiving, and a confession of God’s presence with his Church; Psalms 75:2-3 contain a pledge of fidelity to the theocracy in the administration of government; Psalms 75:4-8 are an admonition to the haughty oppressor, and a profession of the psalmist’s faith in God during the impending danger; Psalms 75:9-10 express renewed pledges of faithfulness to God and the principles of the theocracy; the whole dividing into four unequal strophes.TITLE: To the chief Musician—This assignment to the overseer of the temple music, with the strong Asaphic character of the psalm, would of themselves place it after David’s day, and before the Chaldean invasion, leaving the reign of Jehosaphat or Hezekiah as the only possible times of its origin. Al-taschith, (destroy not,) may be understood as a Davidic motto, (see titles of Psalms 57, 58, 59,) here copied by Asaph, and applied, not merely as the air or tune to be used, but as an admonition to the pride and ambition of conquerors who threaten, as the Assyrian did Jerusalem, to destroy innocent nations. See Isaiah 36 1. Give thanks—The first prompting of a pious heart, and the first tribute due to God for his wonders. Thy name is near—Objectively, when faith waits for promised succour, as in Isaiah 30:27, the anticipated coming “name of Jehovah;” and subjectively, in the consciousness of his presence. The former sense suits historically the state of Hezekiah after Isaiah had delivered the promise, (Isaiah 37,) and the latter such experience as is recorded Psalms 65:4 2. When I shall receive the congregation—We must certainly recognise the historic ground of Psa 75:2-3, before any spiritual or prophetic sense is admissible. The king is speaking to God. He states what he will do when he shall take his seat in the assembly, namely, perform the highest function of his office faithfully. “When I shall receive,” or take the place of authority in the stated assembly for the administration of justice, I will judge uprightly. He first thanks God for deliverance, then his heart turns to his distracted people, and, as God’s minister to them, he pledges uprightness of decision. This is part of his gratitude offering. All nations have had their times of restoring order and prosperity after the shattering effects of war, and this example of the pious king of Judah is worthy of universal adoption as the soundest state policy. 3. The earth and all the inhabitants… are dissolved—A figurative description of a wasted country and a dispirited people. Dissolved— Melted, become faint with fear and discouragement. Psalms 107:26; Ezekiel 21:15. Isaiah 14:31, “Thou, whole Palestina, art dissolved:” this latter is spoken of this same or a subsequent Assyrian invasion. Earth—The land—the “earth” so far as relates to Hebrew territory. To the eye the desolation seemed world wide. I bear up the pillars of it—I adjust its pillars. The king still speaks in the name of God. Every thing in the kingdom is shaken and thrown out of order except the throne. From this solid centre and basis the reconstruction of government and the restoration of order and prosperity must proceed. “The pillars and foundations of the earth signify those fundamental laws which are essential to the existence and well being of society.”—French and Skinner. The lofty image here employed is often used to denote the shaking or overthrow of governments. Psalms 46:2; Psalms 82:5; Jeremiah 4:23-27. It is quite common for interpreters to apply this to God, or to Christ as king, as speaking of himself and of mankind; but it is a safer method of interpretation to follow the historic and literal sense where it adequately meets the import of the language. To spiritualize historic facts does not interpret them; but the underlying moral of history is of universal application, and both fact and moral are given in holy Scripture to illustrate the divine government. 4. I said unto the fools—The king still speaks as God’s vicar. I said to the haughty, who by reason of their successes had grown insolent. Deal not foolishly—Scornfully, boastfully. Lift not up the horn—Toss not high your horn defiantly, as the infuriated bull, “from a sense of your strength, and with intention to strike.”—Hengstenberg. Speak not with a stiff neck—With an arrogant neck, a hard neck, a neck of impudence. The allusion is to the lofty tossing of the head of the bison, (when brought to bay,) displaying the pride and strength of his powerful neck. 6. For promotion—Same word as “lift,” in Psalms 75:4-5. He warns his enemy not to “lift” up himself in pride and scorn, for the true lifting up, or “promotion,” is from God only. Psalms 75:7. East… west… south—An enumeration, not of the cardinal points of the compass, but of those quarters from whence the contest for supremacy among the nations arose, so far as the Hebrews were affected by it, namely, the Assyrians and Babylonians on the “east;” the Egyptians on the “west,” or southwest as to southern Palestine or the kingdom of Judah, and the Arabians and Ethiopians on the “south.” All these powers had been more or less called into activity by the invasion of Sennacherib, and from time to time warred against Israel. The south—The Hebrew word is wilderness, but is a designation of Arabia. 7. God is… judge—Comp. 1 Samuel 2:6-8 8. A cup… red—The emblem of wrath. Psalms 60:3; Revelation 14:10. Mixture—Alluding to the practice of drugging wine to make it more intoxicating. Isaiah 5:11; Isaiah 5:22. Wring… out—That is, shall press the dregs, or lees, at the bottom of the cup, to extract the last drop. See Isaiah 51:17; Isaiah 51:22 9. I will declare—I will make public; it shall be the prominent fact of my reign and the confession of my lips. 10. All the horns of the wicked… will I cut off—Conforming my administration to thine, I also will break off “the horns”—destroy the official power of such wicked persons as rise contemptuously against thee, thus setting at defiance all the laws of the commonwealth, as well as the religion established by thy authority, and will cherish and promote such as faithfully keep thy laws. This breaking the horns of the wicked and setting up the righteous, is a Davidic vow and maxim of government, (see Psalms 101,) and purely theocratic. The reader must not take this as a declared purpose to persecute men for want of religious faith, but a statement of the psalmist’s settled policy not to honour with office in the government, men whose loose principles and vicious habits will make them hurtful to the liberty and virtue of others, and unfit them to administer impartial law. To the chief Musician on Neginoth, A Psalm or Song of Asaph.Little need be said of the subject and occasion of this psalm, which answer to those of Psalms 75 as face answers to face in a glass. The chief mark of distinction is, that this psalm treats, with freshness of delineation, the physical circumstances of the overthrow of Sennacherib’s army, while Psalms 75, looking from the moral standpoint, contemplates the folly and daring blasphemy of the Assyrian monarch, the supremacy of an avenging Providence, and the responsibilities of the throne in the re-establishment of order and government over a wasted and distracted people. Some intimations of Psalms 75 would seem to place that composition prior to the catastrophe, but its general tone of reflective piety, coupled with the ever-present care for restoration and righteous government, better befit the meditations of the pious king after the event. See introduction to Psalms 75, 48 for Scripture reference to the historical occasion. Artistically, our psalm bears the stamp of finish. Delitzsch calls it “a model of symmetrical strophe-structure.” It falls into four strophes of six lines each, ending with Psalms 76:4; Psalms 76:7; Psalms 76:10; Psalms 76:12, respectively. As to its argument, or subject matter, Psalms 76:1-2, are an expression of God’s presence and greatness in his Church; Psalms 76:3-10 detail the physical circumstances and awful majesty of the judgment; Psalms 76:11-12 are an exhortation to renewed fidelity to him.TITLE: On Neginoth—For the accompaniment of stringed instruments; the Septuagint adds, “A song for, or in respect to, the Assyrian. 1. In Judah is God known—The glory of Israel, then and now, is the knowledge and confession of an actually present God and Saviour. His presence supposes the fulness of his works of grace. Israel—Now represented only by the kingdom of Judah, the ten tribes having already gone into captivity. 2. Salem—The ancient name of Jerusalem, here poetically recalled.Genesis 14:18; Hebrews 7:1. His tabernacle—Such only it was when David first removed the ark to Mount Zion, (2 Samuel 6:17; and such was God’s dwelling place during David’s life. 3. There brake he the arrows—The adverbial particle, ùׁ ?í, (sham,) “there,” is not to be understood of the place where the miracle of destruction was wrought, but of that whence the miraculous power emanated, namely Zion, or Salem, and should be translated thence, from thence. Thus, “His dwelling-place in Zion. Thence brake he,” etc. So the word is used, Genesis 11:8, “The Lord scattered them abroad from thence;” and Genesis 26:17, “Isaac departed thence.” It is from his dwelling-place God hears and answers prayer. It is a lofty conception of Zion as the throne of Deity. Arrows of the bow—Hebrew, Flames, or lightnings of the bow, that is, flaming or flashing arrows, a description not uncommon of furbished weapons. Job 39:23; Nahum 3:3. Comp. Ephesians 6:16. And the battle—Either poetically for the weapons of war, or directly the war itself. This latter is the true idea. He shivered the battle; that is, ended the war by one stroke, in destroying the warriors. See Hosea 2:18, (Hebrews 76:20,) and the parallel passage, Psalms 46:9 4. Mountains of prey—The verse is elliptical and obscure, but literally the words would seem to mean, mountains where beasts of prey abounded and held high carnival. Son 4:8. Others suppose the reference is to mountains whose rocky dens offered a retreat for robbers where they could bestow their plunder, and from which they issued forth. In either case the metaphor is easily deduced. The language is applicable to the haughty invaders who had spread terror throughout the nation, making it a war of plunder as well as of conquest, and who, probably, had stored their spoils in fortified high places, here called “mountains of prey”—equal to plunder mountains. Stanley supposes reference is made to the “armory” of the “house of the forest of Lebanon” on Zion, where were displayed the shields of mighty men. See Son 4:4; Isaiah 22:8. Hammond takes the idea to be, that God is more glorious in power and majesty than the strong mountain fortifications where the enemy made his rendezvous. 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Stout-hearted are spoiled—Instead of making plunder of God’s people they themselves are become a spoil. Slept their sleep—Their perpetual sleep, the sleep of death. Jeremiah 51:39-57. None… have found their hands—They found not “their hands” in the sense of discovering, bringing back to light, a lost object, though the least degree of self-consciousness would have sufficed for this; nor yet in the sense to have power over, as the word may signify. 1 Samuel 23:17; Psalms 21:9. These mighty men, whose name had been the terror of the nations, now had neither consciousness to discover, nor ability to use, their hands. The words are in contrast with their boasted strength and skill. 6. The chariot and horse—Cavalry and the war-chariot were the terror of ancient warfare. Dead sleep—The word indicates a profounder sleep than is natural, (Daniel 8:18; Daniel 10:9,) and the language intimates that the judgment was not heralded by any alarm. Whatever physical cause was used, if any, it occasioned no disturbance of the camp. Silently, at the rebuke of Jehovah, from a deeper sleep than was natural they slept the sleep of death. See note on Psalms 46:6 7. When once thou art angry—From the moment of thy anger, or when once thine anger forms itself into a purpose. Time, with God, is nothing. He can do in an instant, as by the fiat, “Be light,” (Genesis 1:3,) as easily as in a thousand years. “He looketh on the earth, and it trembleth.” Psalms 104:32. He touched the Assyrian camp, and they slept the sleep of death. 8. Judgment to be heard from heaven—The case was a clear one. No delay of secondary causes. The judgment fell like a bolt from heaven. No one, not even Sennacherib, doubted it was of God. The earth feared, and was still—A sublime conception of the majesty of God. “When he arose to judgment” the tumult was hushed, the din of war ceased. Silence and fear pervaded the earth, when God arose for the “meek” ones. See on Psalms 46:10.“The Babylonian Talmud hath it, that this destruction of the army of the Assyrians was executed by lightning; and some of the targums are quoted for saying the same thing. But it seems most likely that it was effected by bringing on them the hot wind which is frequent in those parts, and often, when it lights among a multitude, destroys great numbers of them in a moment, as it frequently happens in those vast caravans of Mohammedans who go their annual pilgrimages to Mecca.”—Prideaux.And the words of Isaiah (Isaiah 37:7,) which threatened Sennacherib with a “blast” from heaven, seem to denote the same. The poet has the same:—“For the angel of death spread his wings on the blast, And breathed in the face of the foe as he passed.”The account of Herodotus, (book ii, chap. 141,) 450 years before Christ, that “so immense a number of mice infested by night Sennacherib’s camp that their quivers and bows, together with what secured their shields to their arms, were gnawed in pieces,” and thus rendered the army powerless, while it corroborates the great fact of the catastrophe, and calls Sennacherib by name, is incorrect as to the circumstances, and puerile. See on Psalms 46 10. The wrath of man shall praise thee—As furnishing an occasion for the display of the divine character and attributes in delivering his people and punishing sin, and hence the increased praises of the triumphant righteous. So of Pharaoh, Exodus 9:16, and chaps, 14 and 15. Remainder of wrath—A passage much tortured by interpreters. Is the wrath of man, or of God, here intended? This depends upon the signification of the word ηβψ, (hhagar,) rendered restrain in the common version. Its literal and usual sense is, to gird on, to bind. In this sense God is supposed to gird on the remainder of his wrath, not required for the present judgment, in order to new and further vengeance upon his enemies. But this certainly would not be ηξϊΰγν, “the wrath of man,” which is the subject, and most literally defined. The word admits the sense of “restrain,” and the connexion requires it. Furst, though proposing another reading of the text, derives the sense “restrain” from the cognate Arabic and Syriac roots, and says, “The signification of to restrain proceeds from to bind,” and renders ωׁ ?ΰψιϊηξϊ, the remnant of hostile wrath, which would give what we conceive to be the exact idea. So Phillips: “The word may denote girding in the sense of restraining.” Calvin: “More simple is the interpretation, that although the enemies cease not to breathe cruelty, yet shalt thou impede and restrain them, that they shall not be able to bring their attempts to pass.” 11. Vow, and pay unto the Lord—As the fittest return for all his benefits. Psalms 116:12-14; Hosea 14:2. Bring presents unto him— According to Asiatic custom, taxes and tribute often take the form of presents, which the governors of provinces bring to their sovereign. They are a token of submission and loyalty. Thus, those who “brought no presents to Saul,” refused to acknowledge him as their king. 1 Samuel 10:27. See Psalms 68:29; Psalms 72:10. The invasion of Sennacherib had been brought on by Hezekiah’s having cast off the tributary yoke of Assyria, which Ahaz, his father, had wickedly assumed, and, in doing so, had revolted from Jehovah. Hezekiah now exhorts the nation to bring tribute to Jehovah, their only lawful sovereign. 2 Kings 16; 2 Chronicles 28:16-25; Isaiah 7:1-12. Round about him—That is, the surrounding nations on every side of Judea. Let Jehovah be confessed by them and by all people to be the supreme God. And such should have been the effect of this miracle, especially in regard to Assyria; but it failed, as had also the preaching of Jonah about one hundred years before. To-day men are digging out the buried ruins of Nineveh, the proud capital, from the overlaying mounds of rubbish by which its very site had been lost from history; and among its inscribed and sculptured stone slabs are found the records and memorials of this same Sennacherib, his war with Hezekiah, and his siege of Lachish. 12. Cut off the spirit of princes—The breath of princes, as in Job 9:18; Psalms 104:29. Or, the spirit of princes may be taken for the ambition, haughtiness, pride, of princes. “God puts an end to the defiant, arrogant bearing of the tyrants of the earth, and becomes at last the feared of all the kings of the earth.”—Delitzsch. To the chief Musician, to Jeduthun, A Psalm of Asaph.There are no historic allusions in this psalm by which to identify it with its proper occasion, but its internal marks are strongly drawn. It is not of himself that the author speaks, only as he shares the common calamity, but of the people, and from the depth of the national heart. It is as if the nation spoke out its griefs through him. As to the subject of the psalm, it consists of two divisions. The first (Psalms 77:1-9) details the sorrows of the nation and their dispirited state; the second (Psalms 77:10-20) is an attempt to rally faith and re-assure hope by a retrospect of God’s early mercies and wonders to his people. Psalms 77:10 is the transition point of the psalm. But this trouble of the nation, which is the burden of half the song, was deep and overwhelming, (Psalms 77:2-3,) and had been of long continuance—so long that hope had nearly died out. (Psalms 77:7-9.) The language employed to give utterance to discouraged faith, on account of the delays of avenging providence, fits only the period of the captivity. Besides other strong forms of expression, the words ςεμν and πφη, eternity, for ever, and in an accommodated sense, indefinite time, ages, are here applied to the continuance of the national affliction. They are used freely in the psalms of the captivity; as Psalms 13:1; Psalms 14:23; Psalms 74:1; Psalms 74:3; Psalms 74:10; Psalms 74:19; Psalms 75:5; Psalms 89:46; all of which date from that gloomy period. Once only does David use the former word in his darkest hour, (Psalms 143:3,) and once the latter occurs in the time of Hezekiah, when the ten tribes had already gone into exile. Psalms 44:23. It would be the petulance of unbelief to employ such terms on occasion of a recent or a transient affliction. They denote long-standing calamities; or such, at least, as seem without remedy, and which stand in apparent painful contradiction of the divine covenant. In the present psalm, language exhausts itself in setting forth the greatness and the continuance of the trial, the severest point of which is, that God does not seem to notice it, does not interpose, though it stands directly against his covenant and name. We must refer it to the time of Belshazzar, when the Jews were in reproach, and even Daniel was forgotten at court. Hammond quotes Rabbi Kimchi: “This psalm is spoken in the dialect of the captives.”TITLE: To the chief Musician—This might have been prefixed to the psalm by the author, or by Ezra, after the return of the exiles, when the regular temple service was reorganized; or we may suppose some provision for music might have been made in connexion with the synagogue service which originated during the exile, in which the sons of Jeduthun had their place. The people certainly had their sacred music and musical instruments in Babylon, (Psalms 137;) and Jeduthun, to whom the musical performance of this psalm is assigned, who was probably the son of Merari, belonged to the third division of David’s choir, (1 Chronicles 23:5-6,) whose sons performed on the harp. 1 Chronicles 25:1; 1 Chronicles 25:3. His descendants were among the captives, and returned and resumed their place in the sacred choir in Nehemiah’s time. Nehemiah 11:17. But as the Hebrew title reads, not (μ) to or of Jeduthun, but (ςμ) upon Jeduthun, the designation here may be to some instrument or musical key or mode, or the particles may be considered interchangeable. See on title of Psalms 39, 62 1. I cried unto God— “My distresses were great, and I had none but God to go to.”—Hammond. He gave ear unto me—The rabbinical construction takes the verb as a peculiar form of the imperative, (hear thou me,) which suits better the feelings of the psalmist as not having yet received the answer to prayer. The complaint goes on to Psalms 77:9, and the subsequent part of the psalm describes only the triumph of faith, not the formal fulfilment of his request. Compare Habakkuk 3:17-19 2. In the day of my trouble I sought the Lord—Not only the depth of the psalmist’s sufferings is here indicated, such as God only could relieve, but his true piety. His troubles brought him nearer to God. Psalms 50:15. My sore ran in the night—Hebrew, My hand was stretched out all night; that is, in the posture of earnest supplication. Psalms 44:20; Psalms 88:9. Ceased not—Rested not. Compare the painfulness of the attitude with Exodus 17:11-12 3. I remembered God, and was troubled—Or, moaned. This remembrance of God corresponds to his seeking him in the previous verse, and the trouble, or moaning, to the stretching out of his hand, specimens of poetic parallelism. He was “troubled” because God was now withdrawn and hidden from him. I complained—Hebrew, meditated, same word as is rendered “commune,” Psalms 77:6. To meditate is to hold a subject steadily before the mind, to consider it in all its relations; more intensive than remember; thus, “I remembered God and was troubled; I meditated and was overwhelmed.” 4. Thou holdest mine eyes waking—Thou holdest the watches, or guards, of my eyes; that is, my eyelids. Sleep is God’s merciful gift, (Psalms 127:2,) and wakefulness is here confessed as a judgment. I cannot speak—But he could moan, as in Psalms 77:3. The extremes of loud moaning and speechless silence indicate the paroxysm and excess of his sorrow. 5. I have considered the days of old—I recount the providence of God toward the nation in ancient times, and contrast with that its present forsaken condition. 6. My song in the night—In my happier days my nights were often spent in praise and thanksgiving, now in mourning or silent grief. This applied to the nation in comparing their earlier history with their present state. These meditations lead the psalmist to the earnest inquiries of Psa 77:7-9, to ascertain if the known ways of God with his people offer any hope in the present distress. 7. Will the Lord cast off for ever—Hebrew, to eternity. The word is one of the strongest to denote endless duration. Will he be favourable no more—A strong negative, agreeing with the former member in intensity. 8. Is his mercy… gone for ever— “For ever,” here, is another of the class of strongest Hebrew words to denote eternal duration, and never occurs but once (Psalms 44:23) in such connexion, except in the psalms of the captivity. In Psalms 74 it occurs four times, (Psalms 77:1; Psalms 77:3; Psalms 77:10; Psalms 77:19,) also in Psalms 79:5; Psalms 89:46. For evermore—Hebrew, to generation and generation. 9. Forgotten to be gracious… shut up his tender mercies— “He asks whether it is, then, all at an end with God’s loving-kindness and promise, at the same time saying to himself that this, nevertheless, is at variance with the unchangeableness of his nature and the inviolability of his covenant.”— Delitzsch. Here end the dark questionings of his agitated mind. 10. The tone of the psalm abruptly changes. The remaining portion describes the grounds of his faith and hope. This is my infirmity— Literally, This is my disease; that is, my complaint and despondency are the natural outworkings of my excessive sufferings. Years of the right hand of the Most High—The transition is abrupt, like Habakkuk 3. The ellipsis is supplied, in our English version, by the words, “But I will remember,” which is in analogy with Psalms 77:11. The idea is, that he would rally and sustain his faith and hope by recalling the great works of God toward his people of old, and his original purpose concerning them. This was a common antidote to unbelief and despair during the captivity, as the psalms of that period show. äìåúé, (hallothee,) translated infirmity, in Piel takes the sense of entreaty, supplication, and many read it, “This is my entreaty—the years of the right hand,” etc. But the sense already given seems most natural and most in accordance with the connexion. By changing the Hebrew accents Dr. Conant reads the verse:—“And I said, This is my infirmity! Years of the right hand of the Most High Will I commemorate—the deeds of Jah, For I will remember thy wonders of old.” 11. The works of the Lord—Hebrew, The doings of Jah. A poetic abbreviation of Jehovah, which appears in the earlier Hebrew poetry.Exodus 15:2; Exodus 17:16, and often in the psalms. 13. Thy way—The way of God is his historical path, or mode of dispensation, especially in redemption. In the sanctuary—The word is rarely used in the abstract for holiness, but almost always in the concrete for holy name, person, or place. So here it is to be understood of the holy place, or sanctuary. God’s way is in his sanctuary, where is the oracle, the living word. See Psalms 73:17 15. Sons of Jacob and Joseph— “Joseph,” here, represents the tribes of Ephraim and Manasseh, (Genesis 48,) and these, in later times, the kingdom of Israel. Psalms 80:2; Isaiah 11:13. “Jacob and Joseph” stand for the total Hebrew family. See introductory note, Psalms 81. The thought of the psalmist is on the redemption of his race. 16. The waters saw thee—A bold figure. The waters saw God fighting for his people, and were afraid, or seized with pain, as the word denotes. Troubled—Agitated. The word indicates an irregular motion, like an army which trembles, wavers, and staggers when stricken with fear. The allusion is to the Red Sea passage. Compare Psalms 104:7-9 17. The clouds poured out water—The rain refers to the desert life of the people, not to the passage of the Red Sea, which was not in a thunderstorm. Psalms 68:7-9, where see note. A sound—Thunder.Arrows—Lightnings. A beautiful poetic conception. Psalms 77:18; Habakkuk 3:11; Psalms 18:14 18. Earth trembled and shook—A description of an earthquake, which associates literally with Sinai, not the Red Sea. See Exodus 19:18; Exodus 20:18; Hebrews 12:18-19 19. Thy way is in the sea—So wonderful and unsearchable are the ways of God! Pharaoh essayed to follow the divine footsteps, and perished. The true explanation of this sentence is in the last clause of the verse: “Thy footsteps are not known.” God had walked through the sea, and it had closed and left no track. So his invisible footsteps in providence and redemption may not be discovered or followed by curious and presumptuous inquiry. This is the admonition of Ecc 7:14 20. Thou leddest thy people like a flock—A beautiful Asaphic figure, (Psalms 80:1,) and a resting of faith at last in the great Shepherd of Israel. Here the psalm abruptly closes, as if the author had left it unfinished. But “where our psalm leaves off, Habakkuk, chap. 3, goes on, taking it up from that point like a continuation. For the prophet begins with the prayer to revive that deed of redemption of the Mosaic days of old, and in the midst of wrath to remember mercy; and, in expressions and figures which are borrowed from our psalm, he then beholds a fresh deed of redemption, by which that of old is eclipsed.”—Delitzsch. Maschil of Asaph.The monitory and didactic character of the psalm mark it, as the title denotes, as a production of the Asaph family. Its object is to unify and nationalize the tribes, to which the alienating tendencies of the trans-Jordanic portions, added to their nomadic proclivities, but, above all, the envious and ambitious rivalry of the Ephraimites, offered an ominous resistance. To conciliate the tribes and establish firmly the government, two points must be publicly settled by divine authority—the sovereignty of the house of David, and the establishment of the ark of God and the national worship in Zion. This accomplished, by the principles of the theocracy the national acquiescence would be held secured. The argument is put with great care, ingenuous boldness, and historical detail. We therefore date the psalm at, or soon after, the removal of the ark to Zion. 2 Samuel 6.TITLE: Maschil—To give instruction. No psalm has better claim to this title. The goodness and severity of God, the fickleness and inconstancy of man, the infinite motives to fidelity, the severe rebuke of unfaithfulness, are among the chief lessons of the stern moralist.Psalms 78:1-8 introduce the writer, with an announcement of his theme: the lessons of piety and moral government derived from the history of God’s people. Law—(Hebrew, úåøä, torah,) The word primarily means instruction, which is its sense here, though generally law, often generically for the whole code of Moses, as 2 Kings 14:6. A parable—Any mode of teaching by similitude. See on Psalms 49:4. Matthew (Matthew 13:35) applies this verse to Christ, and to his mode of teaching. Dark sayings—Synonymous with parables, here referring to those principles of moral government and redemption couched in types, figurative words, or acts, or in unexplained providences. Compare “mystery of God,” Revelation 10:7. Of old—Matthew, as above, quotes it “from the beginning of the world,” the common expression for very ancient time. Testimony… law—On these terms see note on Psalms 19:7. They are here used as equivalents, and signify not the code of Moses, but that special precept (Deuteronomy 6:6-7) enjoining the oral instruction of children in the written law, by which alone the latter would be made a lively oracle to the people. The objects of this special law are set forth Psalms 78:7-8. Their hope in God—Their confidence in God, as a God of truth and holiness, who will eternally stand by the right and punish sin. Works… commandments—His acts and his published laws. God’s acts are his comment on his words. Both are to be studied and regarded. And might not be as their fathers—Instruction in the right way is never so impressive as when enforced by warning of the wrong. Stubborn and rebellious—Two strong words, of equal import, describing the very worst of characters. The first is a turning from or refusing, as an unruly animal may the yoke—refractory; the second, incurable insubordination. A generation—A kind or species of character. Set not their heart—Their heart was not established; they were wavering, double-minded. Spirit was not steadfast—Not faithful, true; literally, not amen with God. 9. The psalmist has introduced his subject, and prepared the way for the admonitory rehearsal of God’s acts of sovereign authority toward the nation. The children of Ephraim—The reader will remember that the sacred ark and tabernacle had abode at Shiloh, within the tribal limits of Ephraim, more than 300 years, from the time of Joshua (Joshua 18:1-10) until the time of Eli. 1 Samuel 1:3; 1 Samuel 1:9. The ark then passed from Shiloh and remained at Bethshemesh and Kirjath-jearim till David removed it to Zion. 2 Samuel 6. From this time the seat of the national worship was fixed within the tribal limits of Judah. The allusions of the psalmist are to the events recorded 1 Samuel 4, which should be read in this connexion. The tribe of Ephraim was specially reprehensible, because the ark being within its limits the Ephraimites were chiefly responsible for its protection; whereas it was by a military order that the priests brought it into the camp. The chief object of the psalmist being to show that the protectorship of the ark and national worship had passed, by the sovereign order of God, from Ephraim to Judah, he strikes at once and boldly into the heart of his theme, namely, the treacherous conduct of Ephraim in bringing the ark into the military camp, (1 Samuel 4:3-5,) by which they forfeited their rank as the ruling tribe. The allusion is to the events of 1 Samuel 4. Armed, and carrying bows—Literally, Armed and shooting with the bow, as in Jeremiah 4:29. The description is that of an army advancing to battle and discharging its missiles as they advance. Turned back— “Israel was smitten, and they fled every man into his tent.” 1 Samuel 4:10 10. They kept not the covenant of God—As already stated, they had forsaken God, and God had now forsaken them, and this was the real cause of their cowardice, which is here set down as crime. We must understand Ephraim, not exclusively, but as the leading tribe, and responsible for the day’s disasters, especially for the capture of the ark, which had been taken from Shiloh contrary to the will of God. 12. As in Psalms 78:10-11, the psalmist had charged the defection of Ephraim to their forgetting God’s works and wonders of old, so now (Psalms 78:12) he takes up the nation’s history to show that, from first to last, God alone had been their deliverer and protector. Zoan—The Greek Tanis, situated on the Tanitic branch of the Nile, about forty miles from the eastern frontier of the kingdom, on the beautiful low lands, as its name signifies. For its antiquity see Numbers 13:22. At the time of the Exodus it was the capital of Lower Egypt, and here Moses communed with Pharaoh. It figures largely in the prophets, but is now a heap of ruins. The field of Zoan denotes the Nome, or province of the city, or its suburban lands. Anciently a rich plain extended eastward from the city as far as Pelusium, nearly thirty miles. 13. Waters to stand as a heap—Or, as a mound, a piled up mass; or, as in Exodus 14:22; Exodus 14:29, as a wall, which implies also, as the history states, a defence. Compare Habakkuk 3:10. It is impossible, despite modern rationalism, to construe the Bible account into any thing less than a stupendous miracle. We must admit the miracle or abandon the history. 14. He led them—See Psalms 105:39 15. Rocks—The plural indicates that the psalmist compresses into one the two miracles, the first at Horeb in the first year after the exodus, (Exodus 17:6,) and the second in the fortieth year, at Kadesh, Numbers 20:1; Numbers 20:11.Great depths—The Hebrew word signifies ocean depths, abyss, as in Genesis 1:2. Both at Sinai and Kadesh vast quantities of water were required; at the former place because of the length of their stay there, and at the latter because there were fewer natural supplies. This is specially true if we locate Kadesh, with Dr. Robinson, at Ain el-Weibeh in the Arabah, in the southeast limit of Palestine, though this feature of the case would be much relieved if we adopt Mr. Palmer’s hypothesis, and locate Kadesh at Ain Gadis, (“a name which, in meaning and etymology, is identical with the Kadesh of the Bible,”) seventy miles south by west from Ain el-Weibeh, in a region well cultivated in ancient times. 16. Caused waters to run down like rivers—An important circumstance for their ready supply at all times without inundating the camp. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 18. Tempted God— “They wished to put God to the proof, with a view to renounce him altogether, in case he should not give them what they wanted.”—Hengstenberg. And this was at their first permanent halting-place after leaving Sinai. So soon (after three days’ march, Numbers 10:33) were effaced the awful impressions at the giving of the law! Asking meat for their lust—The complaint began with the “mixed multitude” which had followed them out of Egypt. Numbers 11:4. The manna sufficed for temperate and healthful desert life, but meat was demanded as a luxury. The history says “they lusted a lust,” that is, they lusted inordinately. Blind appetite, in man or brute, is unreasoning, impatient, and rebellious. 19. They spake against God—And, in reply, “the wrath of God arose against them.” Psalms 78:21. Can God furnish a table— “For one single meat could not content them, unless they might delight themselves in manifold plenty and variety.”—Calvin. 20. Instead of gratitude and faith, as the fruit of former mercies, they doubtingly and complainingly challenge the power of God to further miracles.Psalms 78:23-25 are a description of the abundance, suitableness, and miraculous method of their former supplies, and the ingratitude and causelessness of their complaints. 24. Manna—Hebrew ξπ, (man,) according to Gesenius from the Arabic, which signifies a portion, gift, because it was an allotment bestowed from Heaven. But more probably, in the popular phraseology, (Keil and Delitzsch,) used for ξδ, (mah,) an interrogative, who? what? The Israelites did not know what to call it, and they exclaimed ξπδεΰ, What is this? (Exodus 16:15,) not “It is manna,” as in our English version. Josephus says, (Ant., book iii, chap. i, sec. 6,) “The Hebrews call it manna, for the particle man in our language is the asking a question, What is this?” and so the passage should read. In form and colour it is compared to coriander seed, globular, and of whitish colour. Numbers 11:7. It is not to be confounded with the manna now known in merchandise, nor with the Arabian manna, a resinous substance which exudes from the leaf of the tamarisk, or turfa, as described by Burckhardt (Travels in Syria, etc., p. 500) and other travellers, and called in Arabic mann. Ehrenberg discovered that this manna flows from the puncture of an insect. Its colour is a cloudy yellow, its taste like honey, and slightly aromatic. It falls in crystal drops from the trees, and is still gathered by the Arabs as a luxury. Though gathered in June, Lieutenant Welsted found the twigs in September retaining the sweetness of the gum. He says, in the best seasons the quantities gathered about Sinai may amount to $9,000 in value in the Cairo market. But the quantity necessary to sustain the Israelites for one week has been computed to be not less than 15,000,000 pounds. But neither in quantity nor quality does this compare with the Israelitish manna. Corn of heaven—Poetical for manna. 25. Man did eat—Every “man,” without exception. There was no lack at any point to give cause to the complaint. See Exodus 16:16-18. Angels’ food—So called because of its origin and of its excellent quality. The Septuagint has αρτοναγγελων, food of angels, and so the Vulgate, angelorum. So our English version; but the Hebrew word ΰαιψιν, (abeereem,) here rendered “angels,” is not the word for celestial beings, but simply denotes one that is physically strong, mighty, whether man or beast, as in Jeremiah 8:16; Lamentations 1:15, or figuratively, one that is noble, of high rank. If the former is adopted in the text (Hammond) it is a rebuke of their complaint of its being “light food,” unsuited to robust men, (Numbers 21:5;) if the latter, (Gesenius,) it denotes the high quality of their diet, as belonging to nobles, princes; and in either case is a reproof of their murmurings. 26. East wind—This refers to the second supply of quails, Numbers 11:31. For the first supply, see Psalms 105:40. According to the Hebrew text, two “winds,” from the east and south, were called into action jointly, meeting at the Israelitish camp. The history simply says, “a wind from the Lord.” According to Hebrew usage, a south “wind” might come from any point between southeast and southwest. The Septuagint and Vulgate have “southwest wind.” This would bring the quails migrating northward from southern Arabia, and the interior of Africa, directly over the camp, and being weary of wing, and baffled by an easterly “wind,” they would fall at the point required. It is not uncommon for quails to fly thus in large numbers, and, when weary, they are easily killed with a stick by Arab boys. In this case the miracle was in giving strength and direction to the “winds” to assist their flight to the given time and place, and then there to arrest it. The quail is a round and plump bird, about the size of the turtle-dove, (see on Psalms 105:40,) of low and heavy flight, much dependent on favorable “winds” in its migratory passages. In Numbers 11:31, “Upon the face of the earth” refers to their low flight over, or above, “the face of the earth.” 27. He rained flesh… as dust—That is, in profusion. The allusion is to the “dust” of the sirocco. In this same desert, further north, Dr. Robinson says: “At eleven o’clock the wind changed to the south, and blew a perfect tempest. The atmosphere was filled with fine particles of sand, forming a bluish haze; the sun was scarcely visible, his disk exhibiting only a dim and sickly hue. Often we could not see ten rods around us, and our eyes, ears, mouth, and nose were filled with sand.” Feathered fowls—Hebrew, Birds of wing; which refutes the theory that locusts, not quails, are intended. 29. Were well filled—Hebrews, were satiated greatly. The language indicates excess, gluttony, and it lasted an entire mouth. The place was called Kibroth-hattaavah—the graves of greediness. 30. They were not estranged from their lust—Indulgence never cures unlawful appetites, nor awakens gratitude to God. 31. The wrath of God—It does not appear that the plague and mortality which broke out were wholly a natural result of their intemperance, but a direct judgment of God, which made their feasting a loathsomeness and terror. Fattest of them—Not only the healthiest and most robust, but the chiefs, or, as in next line, the chosen… of Israel, which shows how strong and deep had been the disaffection. 32. They sinned still—Namely, at Kadesh, (Numbers 14;) and at their second arrival at Kadesh, thirty-eight years after, (Numbers 20;) in their murmur at the destruction of Korah and his company, (Numbers 16:41;) and later, in the Arabah, south of Mount Hor, (Numbers 21:4-9;) and in the valley of Jordan, (Numbers 25:1,) besides other instances of lesser note. Believed not—Did not continue in faith. Their chastisements and their mercies were alike a “savour of death unto death.” 33. Their days did he consume in vanity—During the thirty-eight years of their wandering, after the sentence of Num 14:28-35, nothing is recorded of them except the conspiracy of Korah and his company, and a few camp stations. Vanity and trouble fill up the monotonous record. Psalms 90:9 34. When he slew them, then—The “when” and “then” are emphatic words. If we give a more uniform rendering to å, (ve,) “then,” “and” “but,” in the English version, so as to preserve its relation to the contingent particle, àî, (eem,) when, if, we get a clearer contrast between the character of God and that of his people as given Psalms 78:34-39. Thus:— When he slew them, then they sought him, Then they turned and early sought God, Then they remembered that God is their rock, Then [they remembered] God Most High, their redeemer, Then they enticed him with their mouth; Then with their tongue they did lie unto him; Then their heart was not established with him; Then they were not steadfast in his covenant: But he, being merciful, purged their iniquity, And destroyed them not, And many a time he turned his anger away, And did not stir up all his wrath, And he remembered that they were flesh, A wind going that will not return.Their repentance, being extorted by the pressure of their judgments, and not by conviction and godly sorrow for sin, was insincere, fickle, and false, and wrought out no reformation of life or true obedience. God, therefore, could govern them only with the rod and with terror. 41. Limited—See on Psalms 78:18-19. They either questioned God’s power, or prescribed to him what to do and what not to do. 43, 44. Field of Zoan—See on Psalms 78:12. Rivers into blood—This was the first plague. Exodus 7:20-21. The plural, rivers, includes the Nile with its arms and canals. Isaiah 19:6-8; Ezekiel 29:3-5; Ezekiel 29:9-10. Whether the waters were literally changed to blood, or merely into the appearance of blood, (as 2 Kings 3:22-23,) is not known, but that they were chemically changed, and had the appearance of blood, is certain, for the effect was to kill all fish and water animals, and to render the water unfit for drink or use. Exodus 7:19. It also symbolized the vengeance of God for the innocent blood of his people, (Exodus 1,) and rebuked the Egyptian idolatry, which paid divine honours to the Nile, and considered it identical with Osiris and the highest God. 89504e470d0a1a0a0000000d49484452000000e5000000d00803000000cfa0563a00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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Divers sorts of flies—This was the fourth plague. Exodus 8:21. The English translation of ςψα, (‘arobh,) here and Psalms 105:31, supposes a mixture of species, but the commonly accepted derivation of the word by modern critics does not justify this ancient interpretation, but denotes a species that stings like a scorpion and sucks blood. See Isaiah 7:18. Clark (Israel in Egypt, p. 22) would favour the common fly of Egypt, which is bad enough. Van Lennep (Bible Lands, page 323,) supposes “the destructive fly called tsaltsalya by the Abyssinians and tsetse in South Africa, which kills cattle and horses, and attacks men.” The Septuagint reads κυνομυιαν, dog-fly. The precise species is not known. Flies are terrible in Egypt and Palestine. Baal-zebub, lord of flies, was the god of Ekron, and was supposed to protect from flies. Frogs—These were by the law “unclean” and “abominable,” (Leviticus 11:12-13,) and emblematic of the “spirits of devils.” Revelation 16:13-14. The vilest creatures were made the instruments of the humiliation and sufferings of the Egyptians. 46. Caterpillar… locust—If, as some suppose, the former word (δριμ, hhaseel) denotes the larva, or caterpillar stage of the locust, then the latter word (ΰψαδ, arbeh,) must signify the winged locust: but if the former be taken for locust, the latter must be understood of some particular species, like the Acridium peregrinum, more terrible for its destructive habits. The Septuagint has ερυσιβη, blight, canker, and in Psalms 105:34, βρουχος, a species of locust without wings, or otherwise answering to the unwinged locust when it emerges from the caterpillar stage, at which time they are as destructive as in the mature state, moving along on the ground in vast numbers. In this state, Van Lennep say, “They are correctly pictured on a Babylonian gem.” See more on Psalms 105:34 47. Hail—Not uncommon in Egypt, but this, for severity, exceeded any hail tempest ever known. The miracle consisted in the unwonted severity of the storm, (Exodus 9:22-25,) and in its being foretold. Psalms 78:18. Sycamore—Or fig mulberry, or wild fig tree, abounding in Egypt. Its leaves are like the mulberry, and its fruit like the fig, affording large supplies to the poor, and hence cultivated. 1 Chronicles 27:28. Frost— The Hebrew word occurs nowhere else in Scripture, but as it is parallel to “hail” in the preceding member, the obvious climax of the verse would lead us to suppose icy hailstones of great weight, which destroyed animals, and even trees, where the common hailstone destroyed only the vine. See Joshua 10:11; Revelation 16:21. The marginal reading is “great hailstones.” 48. Hot thunderbolts—The word indicates balls, or streams, of fire, like red hot coals, as in Habakkuk 3:5; Son 8:6. It was an unparalleled electrical phenomenon, even for an Egyptian climate. The narrative says, “The fire ran along upon the ground.” Exodus 9:23 49, 50. Evil angels—That is, good angels as the executioners of evil, as 2 Kings 19:34; 1 Chronicles 21:15. It is better to understand it thus than to personify the physical causes of the plague. The idea of wicked angels, Satanic agencies, is inadmissible here. He made a way to his anger—Literally, He weighed a path for his anger. His judgments were by due measure, accurately weighed out, according to their sin and the moral ends to be served. See Leviticus 26:21-28. But gave their life over— Their living ones. “Life” is to be taken in the concrete for things having life. It is parallel to soul in the previous member, which also should be taken concretely. 51. Smote all the firstborn—The last and effectual plague. The greatness of the judgment, and its singular feature in falling only upon the “firstborn,” marked it as a direct visitation of God. It struck down the chief of their strength, and another step might have extinguished the nation. The firstborn of beast included their sacred animals; the goat, ram, calf, sacred bull, crocodile, all were smitten, and their gods and worship brought into contempt. Tabernacles of Ham—A poetical designation of Egypt, called Ham, (or the dark skinned race,) after its ancestor, (Genesis 10:6,) but otherwise in Hebrew always Mizraim, after the son of Ham, who settled the country. The ancients often designated nations according to their colour, the Hebrews after their ancestry. See on Psalms 105:23 53. Safely… they feared not—They had no cause of fear, for God was with them. Their exodus was not a flight in terror, but an orderly march. That their departure was a bold measure, humanly speaking, appears from all the facts in the case, and is thus recognised in the New Testament, Hebrews 11:27. But faith in God inspired them with superhuman courage. 54. Border of his sanctuary—The border of his holy place, that is, Canaan, so called because measured by line, limited and devoted for ever to the covenanted people for the moral ends of God’s great plan of redemption. This mountain—Either parallel to “holy place,” in the previous hemistich, or the author anticipates himself, and the phrase is to be understood of the mountains of Judah, in which were Zion and Moriah, as the religious centre of the nation. See Psalms 78:68 55. Having reached the border of the sacred territory, the psalmist now passes rapidly over the settlement of the tribes, and hastens to his ultimate object, the moral causes of the removal of the ark and tabernacle from Shiloh to Zion. Divided them an inheritance by line—The idea is, that God had originally determined everything involving the national destiny by his own sovereign authority, casting out the heathen and giving their land to Israel; dividing their tribal and family inheritances by accurate measurement. See the history, (Joshua 12-21,) and compare Psalms 44:1-3; Psalms 135:12. Should not, therefore, so grave a matter as the location of the ark and tabernacle be subject to his sovereign will? 56. Yet they tempted… God—Profiting nothing by the nation’s experience in the wilderness, the people now repeat the follies and incur the punishments of their forefathers. The Israel of Canaan and the Israel of the wilderness are alike. The complaint here recorded, is for sins committed after the death of Joshua. Judges 2:7-13. On “tempted,” see on Psalms 78:18, and Psalms 95:9-10. Provoked—Properly, rebelled against. The idea is that of active antagonism. See on Psalms 78:8, and Psalms 107:11, where the same word occurs. 57. Turned aside like a deceitful bow—Hebrew, a bow of guile, not sending the arrow direct to the mark, owing to the unequal strength and elasticity of its parts. Hosea 7:16. Or, if we put the bow by metonomy for the archer, as in Isaiah 21:17 and elsewhere, it is one who purposely turns the arrow aside from the mark—unreliable, treacherous. The most common words for sin, both in the Old and New Testaments, (ηωׂ ?ΰ, αμαρτια,) are derived from verbs which literally signify to miss, to miss the mark. Faithlessness and deceit supply the fundamental idea.Irregularities in worship, immoralities in life, the adoption of idolatry and heathenish customs, deface the history of the Israelites through the period of the Judges, to which Psalms 78:56-58 exclusively refer. 59. When God heard—A judicial hearing is intended. The cry of their sins had come before him, and judgment could no longer be delayed. See 1 Samuel 2:12-36 60. He forsook the tabernacle of Shiloh—Read the history, 1 Samuel 4. The tabernacle had been in Shiloh for three hundred years, from the time of Joshua. Joshua 18:1. It was, after the removal of the ark, taken to Nob, (1 Samuel 21:1-6;) thence, after the death of Samuel, to Gibeon, (1 Chronicles 1:3-4;) whence it was transferred by Solomon to the temple. 1 Kings 8:4; 2 Chronicles 5:5. The ark was returned by the Philistines to Bethshemesh, thence to Kirjath, in Judah, and thence to Zion by David. 2 Samuel 6. Neither ark nor tabernacle ever returned to Shiloh— a blow from which the tribe of Ephraim never recovered. 61. His strength—The ark of the covenant, the most holy emblem of God’s power, holiness, and presence with his people. An obvious reference to the capture of the ark by the Philistines. 1 Samuel 4 62. He gave his people… unto the sword—Thirty thousand fell in the battle. 1 Samuel 4:10 63. The fire consumed their young men—Literally, The fire ate their young men. Such was the severity of the battle. So the same word, Psalms 27:2. No enemies of Israel were more cruel than the Philistines. Their maidens were not given to marriage—Literally, Their maidens were not praised, or eulogized, as was the custom at their marriage. Bishop Mant versifies it:—“No nuptial song their maidens praised.”In oriental custom it is a great reproach for a maiden to remain unmarried after twelve or thirteen years of age. The slaughter of thirty thousand youth plunged the tribes in deep mourning. 64. Their priests fell—Probably those who had, in great numbers, accompanied the ark into the camp with Hophni and Phinehas. 1 Samuel 4:11; 1 Samuel 4:17. Their widows made no lamentation—As the bodies received no formal burial, the usual forms of funeral mourning were not observed. See Jeremiah 22:18 65. Then the Lord awaked—He had suffered their irreverent conduct to proceed without check to this extremity, that he might punish both Israel and Philistia by the consequences of their irreligion. 66. He smote his enemies in the hinder parts—The language admits of a twofold sense. First, that of wounding a retreating enemy in the back—an ineffaceable disgrace. Secondly, of smiting them with the painful and loathsome disease called the hemorrhoids—as God did the Philistines. 1 Samuel 5:6-7; 1 Samuel 5:12; 1 Samuel 6:4, where see notes. The disease was reproachful both in its nature and severity, for the purpose was, as stated, to “put them to endless shame.” 67. Joseph—A patronymic for Ephraim. Genesis 48. The tabernacle of Joseph is the tabernacle as consigned to the care of the tribe of Ephraim, to which God now refuses for ever this honour. 68. But chose the tribe of Judah—This is the point to which the whole psalm has reference, and the ultimate object of the author. God, who had sovereignly led Israel out of Egypt, through the desert, into the Land of Promise, had himself transferred the ark and tabernacle to Zion, and placed the national worship under the protectorate of the tribe of Judah and the house of David. 69. He built his sanctuary… like the earth—This divine order in respect of his sanctuary is established as the order of the celestial spheres. The three closing verses are inimitably sweet and touching, both as a eulogy of David and a tribute of praise to God. The psalm is a monumental testimony to the reverence which the true Israel paid to the decrees and appointments of God, as the fundamental laws both of Church and State. A Psalm of Asaph.The occasion of this psalm is identical with that of Psalms 74, which see. Psalms 79:1-4 are a rehearsal of the sufferings of the Israelites and of the ruin of their country. Psalms 79:5-12 are a mingled prayer for deliverance and imprecation of judgment on their enemies. The last verse is a sweet expression of confidence and praise, and speaks from the heart of the nation in its consciousness of covenant union with God. 1. O God, the heathen are come into thine inheritance—True to his Hebrew heart, the religious aspects of the desolation first meet his eye. The phrase, “The heathen are come into thine inheritance,” means, they have possessed themselves of what belonged to God, namely, the land and the people of the covenant. This unveiled at once the greatness of their calamity, the severest point of which was, they had defiled the temple of his holiness—a desecration implying utter demolition. as in Psalms 74:7. They have laid Jerusalem on heaps—Instead of the idea of waste masses thrown together, the Septuagint reads, “They have made Jerusalem a storehouse of fruits;” and the Vulgate has followed, in pomorum custodian: as if the idea were, that of heaps of guarded commissary stores. But this, says Furst, is by an incorrect reading of the Hebrew. 2. Dead bodies—The slaughter was so great that the bodies were left unburied, (Psalms 79:3,) to become food for birds and wild beasts. Even the flesh of the saints, or truly pious, was given… unto the beasts of the earth. In national or public calamities the righteous suffer with the wicked, and because of the wicked. 4. We are become a reproach… scorn… derision—This is not the least ingredient in the punishment of sin, (see Psalms 44:12-16,) and is here urged to induce God to interfere in mercy, as the reproach was also on his name. 5. How long, Lord—The “how long” and for ever would here seem to imply that the affliction had now been of long duration. Time dragged heavily under this trying dispensation of wrath. 6. Pour out thy wrath upon the heathen—All such imprecations must be viewed from the standpoint of justice between nation and nation, and the rights of God in the land and people of his covenant as against the acts of hostile kings who invade them. The rights of peace and virtue in the earth cry to God against the perpetrators of crime and the authors of oppression. Humanly speaking, the invasion of Palestine by Nebuchadnezzar was without cause, and his treatment of the Jewish religion without parallel of impiety. Justice would seem to reverse this strange order of things. The kingdoms referred to in this verse were such as were subject to and assisted Nebuchadnezzar in his wars. Psalms 79:6-7 seem borrowed from Jeremiah 10:25 8. Remember not against us former iniquities—Make us not answerable for the sins of our forefathers, or of “former” generations; a deprecation of the judgment threatened Exodus 20:5, “visiting the iniquity of the fathers upon the children,” etc. So Leviticus 26:39 9. Help us, O God of our salvation—This divine title was the ground of their theocracy. They had forgotten it in their sins and idol worship, but recall it now in their affliction and reproach. For the glory of thy name— A fundamental reason governing all the acts of God, and which is now urged as cause of immediate action; (Exodus 9:16; Numbers 14:21;) for “wherefore should the heathen say among the people, Where is their God?” Psalms 79:10; Joe 2:17. Purge away our sins—A confession that there could be no political restoration without a spiritual cleansing of the nation. 11. Let the sighing of the prisoner come before thee—The psalmist had urged the honour and attributes of God, the covenant relation of his people, the equity of the case as between Israel and his enemies, and now carries his appeal directly to the divine pity and compassion: how can he fail here? If we accept the verbs in this and the former verse in the future, as they stand in the original, we have an expression of confidence as well as petition: “He [God] shall be known among the heathen.” “The sighing of the prisoner shall come before thee.” Preserve thou those that are appointed to die—Hebrew, the sons of death; those of the captives who are under death-sentence, or those who, by the hardships of the long march and exile, must soon succumb to death. The most literal sense, here, is the most probable. The captives, especially those of them who had distinguished themselves by resistance of the besieging army, were treated with great rigour. 12. And render unto our neighbours—Comp, Psalms 79:6. These “neighbours” were the nations lying around Jerusalem, as the Tyrians, Syrians, Moabites, Edomites, who either helped the army of Nebuchadnezzar or exulted in the downfall of the Hebrew nation. See Psalms 137:7; Ezekiel 26:2. Sevenfold—That is, a full and complete recompense: seven is the number of fulness. Into their bosom—The orientals were accustomed to place valuable articles in a fold in the “bosom” of their long, loose garments, for convenient carriage. See Luke 6:38; Isaiah 40:11. The same custom prevails now. It is formed by or above the wide girdle which encircles the waist. Instead of these valuables should now be the recompense of justice. Reproached thee—This reproach of God’s covenant people was a reproach to the name of God. It was his cause, and he is importuned to see to it. The Chaldaeans hereby inferred the inferiority of Jehovah to their patron god, Bel, or Belus, and thus boasted, as later tests show. See Daniel 3:15; Daniel 4:25; Daniel 4:35; Daniel 4:37; Daniel 5:21; Daniel 5:23.Sweet is the closing breath of the faith and thanksgiving of this mournful psalm:—So we thy people and the sheep of thy pasture Will give thanks unto thee for ever, We will declare thy praise to generation and generation. To the chief Musician upon Shoshannim-Eduth, A Psalm of Asaph. A beautiful and impassioned prayer-psalm. The mention of Ephraim, Manasseh, and Benjamin proves it to have been written while the kingdoms of Israel and Judah still existed, though the calamities it describes show both kingdoms to be in a wasted and distressed condition. The mention of these particular tribes further indicates that with them rested the chief obstacles to the pious ends sought in the prayer. Between them and Judah a “deep rift” is traceable from the days of Saul and David, and alienation, dismemberment, and impending ruin are confessed and deprecated in the psalm, while the repeated occurrence of the earnest refrain, Turn us again, O God, clearly shows that a reformation is sought. That this reformation, or turning back, was a restoration sought for the whole Hebrew family, and not confined to either of the kingdoms, though spurned by most of the kingdom of Israel, is evidenced by the figure of the “vine,” as well as the mention of the particular tribes which had headed and fomented the national divisions. All the circumstances point to the reformation under Hezekiah, which extended to all the tribes, as recorded 2 Chronicles 29, 30. The prophets Isaiah, Micah, and Hosea, being then alive, (the last now grown old,) earnestly cooperated in the work. See Isaiah 5:11; Micah 3-7; Hosea 7-14.TITLE: To the chief Musician—Although this assignment does not prove, yet it accords with, the supposition that it was written while the temple was still standing, and the Davidic order of temple worship still observed. Shoshannim— Eduth—On this word see notes on titles of Psalms xlv and 60. The Septuagint adds to this title ΨαλμοςυπερτουΑσσυριον, A psalm concerning the Assyrian. A few years later the Assyrian power under Shalmaneser finished what Tiglath-pileser had begun, and blotted out for ever the kingdom of Israel. 2 Kings 17:3-6 1. Give ear, O Shepherd of Israel— “The previous psalm closed with ‘We thy people and sheep of thy pasture;’ and this begins with a cry to the ‘Shepherd of Israel.’”—Delitzsch. Between the cherubim—The word “between” is not in the original, but is inserted on the authority of Exo 25:22; Numbers 7:89. But in Ezekiel 1:4-26; Ezekiel 10:1, the “cherubim” are represented as under the throne of God. So, also, in 2 Samuel 22:11; Psalms 18:10. The explanation seems to be, that as the “cherubim” or “living creatures” are symbolic beings—not messengers, as angels, but emblems of God’s living agency, his knowledge, patience, strength, and swiftness in executing his purposes—so when Deity is represented as sitting on his throne, (as Revelation 4:6,) or abiding in a local place, giving oracles, (as in the Hebrew tabernacle, Exodus 25:22,) the “cherubim” stand “round about” him. But when he executes his judgments, the “cherubim” are represented as his “chariot” under the throne, moving “straight forward,” “running and returning as the appearance of a flash of lightning.” Ezekiel 1:14. See notes on Psalms 18:10; Psalms 68:17. Compare Psalms 67:17; Deuteronomy 33:2; Daniel 7:9. This latter sense may suit the text better. Delitzsch renders it, “Thou who sittest enthroned above the ‘cherubim,’ oh appear!” 2. Before Ephraim and Benjamin and Manasseh—These tribes constituted the western division in the grand desert march. Numbers 2:18-24. “Ephraim and Manasseh,” here, represent the alienating jealousy of the “ten tribes,” as Benjamin does the internal division of the kingdom of Judah through the political adherents of the house of Saul. See introduction. Stir up thy strength—Compare “Take to thee thy great power,” Revelation 11:17. This awaking to action stands opposed to indifference and delay. The language is anthropopathic in accommodation to our weakness, speaking of God according to what we know of men. 3. Turn us again—Bring us back, or, cause us to return. Here, again, is the office of the “Shepherd of Israel.” In Psalms 80:1, he “leads Joseph like a flock;” now he is called to bring back the strayed ones. Thus the same word Psalms 23:3, “He restoreth [bringeth back] my soul.” It was the first want of the nation, and the first specified act of that saving strength invoked in the previous verse. Unquestionably the word ùׁ ?åá, (shoobh,) “turn,” is to be taken in the fullest sense of restoration, politically and spiritually. Nothing less than this would be equal to the national want or the impassioned language of the psalm. The word is often used spiritually in the sense of convert, as Psalms 19:7; Psalms 51:13; Isaiah 4:7; Ezekiel 18:21; Ezekiel 18:28; Malachi 2:6 4. Angry against the prayer of thy people—Hebrew, smoke against the “prayer.” So Psalms 74:1. An intensive form of representing anger or displeasure. As the judgment was not abated, notwithstanding the “prayer” of his “people,” the “prayer” seemed repulsed by the divine displeasure.Lamentations 3:8; Habakkuk 1:2 5. Bread of tears… tears to drink—Hyperbole for great affliction, as Psalms 6:6; Psalms 42:3; Isaiah 30:20. In great measure—Hebrew, in ùׁ ?ìùׁ, (shalish,) a liquid measure holding about two and a half gallons. The idea of giving “tears to drink” in a shalish is another hyperbole for abundantly. 6. Thou makest us a strife unto our neighbours—Thou makest us an object, or butt, of contention. We appear to our neighbours as though thou hadst a controversy with us. Or, it may mean, that by not coming to their help, and turning them back to a better state, God held up to the scorn and derision of the neighbouring nations the intestine quarrels of the Hebrew family, thus prolonging the shame of their dissensions. But whether the “strife” lay between the people and their God, or between the different branches of their own brotherhood, the petty nations around them, who always wished them evil, looked on and laughed among themselves. So is it ever with the world when the Church is distracted with divisions and factions. 7. Turn us again, O God of hosts—Three times is this plaintive prayer repeated, and once, “Return, we beseech thee, O God!” occurring as refrains at head of strophes. (Psalms 80:3; Psalms 80:7-14; Psalms 80:19.) In chanting, the effect must have been indescribably solemn. 8. Thou hast brought a vine out of Egypt—Not two vines, as they were now two kingdoms. Here the unity of the whole Hebrew family is beautifully represented, and God’s gracious care of it confessed, showing that this prayer-psalm was in behalf of the whole nation. A largehearted patriotism and true piety should go together. With this verse begin the details of the providential history of the Hebrew people. 9. Thou preparedst room before it—This Hebrew vine came not to an unprepared place. The miracles of Egypt and the wilderness had caused the terror of God to fall upon the corrupt nations, and multitudes had fled from their country. The rest were cast out for their abominations. The Israelites entered the land in the opportune month, the forepart of April, just before harvest, (Joshua 3:15; Joshua 5:10; Joshua 5:12,) and the land was full of supplies. For the force of the word prepare, see Genesis 24:31; Isaiah 40:3; Malachi 3:1 11. She sent out her boughs unto the sea—The Mediterranean. And…unto the river—The Euphrates. 13. The boar out of the wood doth waste it—Wild hogs are numerous in the East, and their destructiveness a terror to the husbandman and vine-dresser. They go in herds, led by old boars, and move with great speed and fierceness. No ordinary fence will resist them, and they soon devastate a garden, or turn up a plot or field of turf to get the roots. They are very ferocious, never hesitating to attack a man or beast if obstructed. They still inhabit northern Palestine. The wild “boar” in the text may fitly point to Tiglath-pileser, the Assyrian king, who had already “wasted” Israel, and carried away numerous captives. 2 Kings 15:29; 1 Chronicles 5:26. See note on the title of the psalm. The moral application of the figure is easily seen. 15. And the vineyard which thy right hand hath planted—ëðä, (kannah,) translated “vineyard,” signifies a layer-plant, or shoot. Its etymological sense, figuratively applied, takes us back to the germ life of the nation, when first planted in Canaan. Adopting the version of Gesenius we may read: “Behold and visit this vine; even the tender shoot which thy right hand hath planted.” The appeal is pathetic, like that of the infant child to the parent, and the successive pleas, “look down,” “behold,” “visit this vine,” indicate the earnestness of the prayer. And the branch that thou madest strong for thyself—The Hebrew reads, The son that thou hast strengthened; but though the figure is changed the sense is “branch,” or vine. 16. It is burned with fire… cut down—As the tender vines are devoured by fire, so the nation had been wasted by foreign war and internal broils. The twofold figure of cutting and burning seems borrowed from Isaiah 33:12, “As thorns cut up, shall they be burned with fire.” The predominant figure of the vine here begins to yield to the literal application, which further discovers itself in Psalms 80:17-18 17. Let thy hand be upon the man of thy right hand—That is, upon the man thou hast chosen for the first place of honour and confidence. The allusion is to the ancient custom of placing the first in honour at the right hand. 1 Kings 2:19; Psalms 45:9. As to the supposed doubtfulness whether the Hebrew phrase “thy hand be upon the man,” etc., is to be taken in a good or in an evil sense, the connexion clearly shows the former, which is not unusual, as in such passages as Ezra 7:9; Ezra 8:22; Nehemiah 2:8; Nehemiah 2:18; Isaiah 1:25. Some have taken ΰιωׁ ιξιπκְ, the man of thy right hand, to refer to Christ. Upon the son of man—The same as the man of thy right hand. The words “right hand” and “son,” in these two members of the verse, put together, make the Hebrew name Benjamin, (son of the right hand,) which some suppose was intentional, “on account of the connexion of that tribe with both the rival kingdoms, its central position, its possession of the sanctuary, [Moriah was within its tribal limits,] and its historical relation to the infant monarchy under Saul the Benjamite.” Viewed in this light it is a delicate compliment to the tribe of Benjamin. But the descriptive titles may apply to any person whom God might choose to act in his name as the restorer and saviour of his people, or, as in the preceding figure of the vine, as personifications of the Hebrew nation itself, which ranked as a prince at the right hand of God. The imagery is explained in the next verse. 18. So will not we go back—With these earnest petitions graciously answered we shall no more backslide. Quicken us—Cause us to live; equal to, “Preserve alive thy work.” Habakkuk 3:2 19. Turn us again, O Lord God of hosts—The closing refrain. See Psalms 80:7. In this wonderful prayer a noticeable rising in the titles of deity appears: “Shepherd of Israel,” “God,” “God of hosts,” “Jehovah, God of hosts;” and with the endearing and awful names of deity, urged in the agony of desire and the imminence of ruin, rises the psalmist’s earnest, tender, and appealing pathos. With the good King Hezekiah and the prophets Isaiah, (now in his vigour,) Micah, and Hosea, to cooperate in the movements of the reformation, as in the spirit of this psalm, how could they fail of success? Yet most of the people of the northern tribes mocked at the preachers and heralds, though many were brought back to God. 2 Chronicles 30:10-11. After this by Hezekiah, no great effort was made to reclaim the wasted “ten tribes,” or kingdom of Israel. At the restoration of Judah from the Babylonian captivity, all of Israel, of whatsoever tribe, who could prove their genealogical descent, were welcomed back to the fellowship of the Hebrew family; but beyond this no restoration of the lost “ten tribes” has ever been made, nor has history preserved any record of their distinct existence. We know that in later times the Galileans, Samaritans, and those east of Jordan were largely of mixed heathen and Hebrew blood. To the chief Musician upon Gittith, A Psalm of Asaph.To encourage the people in prompt and cheerful attendance upon one of the great annual festivals is the primary object of this psalm. That this feast was the passover is shown from Psalms 81:5, where the date of its institution is referred to. Exodus 12. It was fit now, as then, to celebrate the passover in connexion with the national deliverance. That the people were in their own land at this time need not be affirmed; equally evident is it, from the whole tone of the psalm, that they needed some special urgency to call their attention to the institutes of Moses. That they had been in subjection to their enemies is implied. (Psalms 81:11-15.) The undertone of humiliation cannot be suppressed, yet hope prevails, and the admonition is softened and made more salutary by the encouraging richness and fulness of the promises. In the absence of historic data the internal evidence would seem to assign the psalm to the dedication of the second temple, in the days of Ezra, at which, also, the passover was kept. Ezra 6:16-22. In this psalm the lyric element is preserved in a high degree without abatement of the didactic—two qualities difficult to combine. It belongs to the same class with Psalms 77, 78, where, in the former, he calls the entire Hebrew family by the title “sons of Jacob and Joseph;” in the latter, “sons of Ephraim;” here, simply “Joseph.”“The artificial structure of the psalm gives one strophe of eleven lines and two of twelve.”—Delitzsch. But, more practically, Hengstenberg gives two main divisions, an objective and a subjective one, separated by the selah. (Psalms 81:7;) the former historic, the latter spiritual.TITLE: Upon Gittith—After the manner of Gath. See note on title of Psalms 8. The psalms bearing this title are of a lively movement and of a thanksgiving character. The Asaphic origin of this psalm is too clear to require argument. 1. Sing aloud—This call upon the people to join together, to shout aloud joyfully to God, is according to all Old and New Testament ideas of divine worship. “Thou shalt rejoice in thy feast” was a command, (Deuteronomy 16:14;) and therefore Nehemiah disallowed mourning on a day of worship. “This is a holy day unto the Lord your God; mourn not nor weep… for the joy of the Lord is your strength.” Nehemiah 8:9-10. Mourning was counted by the Hebrews as an unclean act, unfitting the worship of God. It was regarded as the immediate consequence of sin and the death sentence. Hence, the bread eaten by mourners was unclean. (Leviticus 26, 14; Hosea 9:4;) the high priest and Nazarite were prohibited mourning, even for a father or a mother, (Leviticus 21:10-11; Numbers 6:2; Numbers 6:7-8;) though the inferior priests might take on mourning for near relatives, Leviticus 21:1-4. The reason assigned for this prohibition of mourning is, that the priest was holy, and “the anointing oil of God was upon him.” Leviticus 21:8; Leviticus 21:12 2. Take a psalm—Bring a song: addressed to the Levites appointed for choristers, as the “shout aloud,” (Psalms 81:1,) was to the people. Bring… the timbrel—Hebrew, úŠ, (toph,) also translated tabret; a sort of hand drum, as the tambourine. It was much used in public festivities and triumphal processions, as a bass accompaniment, and often played by women. Psalms 68:25; Nahum 2:7. Harp—ëðåø, (kinnor,) the favourite national stringed instrument of the Hebrews, here called “the pleasant harp,” used much on occasions of joyfulness and praise, though not unsuited to meditative or solemn strains. See Psalms 92:3. It had ten, sometimes twenty-four, and even forty-seven strings. Its general shape was triangular, like the modern harp, with a rounded or arched rim at its broadest end, from which last circumstance Furst supposes it derived its name, rather than from its stridulous sound, as Gesenius thinks. Psaltery— Another harplike stringed instrument, made to accompany the voice. In Psalms 33:2, (which see,) it is translated, “an instrument of ten strings,” literally, the ten-stringed psaltery. 3. Blow up the trumpet—This was an order to the priests, whose business it was to give public notice by sound of “trumpet” of the new year, the beginning of months, the calling of assemblies to the festivals, the jubilee, the sacrifice, etc. The particular instrument here mentioned is the ùׁ ?åôø, (shophar,) or cornet, commonly made of the horn of the ram or chamois. On the silver trumpets see Psalms 98:6. New moon—The Hebrews reckoned time by lunar months, and the sacred calendar rested with the priests, who were to announce every “new moon” by the sound of the trumpets, but especially that of Nisan, answering to the “moon” of our March, which was the beginning of the ecclesiastical year and the month of the passover. Exodus 12:2. Its entrance was saluted with joy, as was the feast of the passover with music and trumpets. 2 Chronicles 30:21 5. Testimony—See on Psalms 19:7. The terms translated “statute,” “law,” “testimony,” in Psalms 81:4-5, indicate the solemnity and obligation of the passover institution, and explain why it is ushered in with such joyful demonstrations. He went out through the land of Egypt—Hebrew, In his going forth over the land of Egypt, spoken, not of the exodus, but of God’s going out over “the land of Egypt” for purposes of judgment, especially on the firstborn, as Exodus 11:4, “Thus saith the Lord, About midnight will I go out into [or through] the midst of Egypt,” etc. An exactly similar form occurs Genesis 41:45, “And Joseph went forth over [òì] the land of Egypt.” The phraseology exactly suits a reconnoissance of, never a departure from, a place. The exodus proper uniformly takes the particle îï, (min,) out of, from, as Exodus 12:41-42. Language I understood not—A foreign or barbarous dialect. The description indicates, according to the spirit of those earlier ages, not only an entire want of national sympathy, as having no natural bond of “language” or religion, but often a hostile disposition. See Psalms 114:1; Deuteronomy 28:49; Jeremiah 5:15. The political jealousy and religious antipathy, therefore, of the Egyptians toward the Hebrews, were the more easily and implacably aroused. Thus, in the survey just mentioned, God found his people in the vilest condition, among an oppressive and hard-hearted nation. 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Burden… pots—The latter word also means baskets, as 2 Kings 10:7; Jeremiah 24:2. The allusion is to Exodus 1:11-14, and probably to the burden-basket used by slaves, in which the Israelites carried brick and other portables. Baskets of this kind have been found in the sepulchral vaults of Thebes. In looking at the condition of the people, their heavy burdens and the servile burden-baskets first meet the eye, and release from these is the fit opening of this passover-song, as it was the first item in the promise of deliverance. Exodus 6:6. Besides the making brick for the “treasure-cities,” (granaries, or store cities, as the word denotes,) “Pithom and Raamses,” and their agricultural and other labours, it is not improbable that the Israelites were detailed also for the mining colonies in the peninsula of Mount Sinai, where, anterior to the exodus, the Egyptians carried on extensive mining operations in iron, copper, and turquoise. The ruins of their slag heaps, smelting furnaces, shafts, hieroglyphics, carved tablets, propping of mining caves, etc., are yet to be seen. (See PALMER’S Desert of the Exodus.) Also, Exodus 1:11-14; Exodus 2:23; Exodus 3:7. Slaves, criminals, and captives taken in war were sent to these mines. 7. Secret place of thunder—That is, the recesses of Sinai, at this time the mysterious seat of divinity. See the fundamental passage, Exodus 19:19. In other theophanies the pavilion of God is located “in darkness,” “dark waters and thick clouds of the sky.” Psalms 18:11; Psalms 68:7-8. The unwonted terror of thunderstorms on Mount Sinai is attested by travellers, but at this time the “thunder” and earthquake were supernatural. God is represented as thus speaking from the clouds and the storm, to teach us that the answer of prayer is not from earth, but from Heaven; from the same great Power that rules the forces of created nature. The physical scenery and awful phenomena of Sinai were adapted to impress the people with the majesty and power of God. Waters of Meribah—Both Meribah-Kadesh (Numbers 20:13) and Rephidim, called “Massah and Meribah, [temptation and strife,] because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not?” Exodus 17:7. See on Psalms 78:15-16. This latter was the scene of the most signal temptation and miracle since the passage of the Red Sea. See on Psalms 78:15-16; Psalms 106:32. This last clause forms the link between the joyful retrospections of the previous section of the psalm and the admonitory address of God to his people which follows. 8. Testify unto thee—Testify concerning thee. I will witness to things deeply involving thy wellbeing. If thou wilt hearken—The language expresses a doubt whether they would give audience, and implies a wish that they might, but that in any wise the things testified will not fail to have their judicial effect. The address throughout is made to the Israel of the desert, as if God spake to them at Meribah (Rephidim) after the miracle, but the application is here made to the Israel of the returned exiles then living. 9. No strange god—Thus the psalmist strikes the fundamental doctrine of their dispensation. It has the Sinaitic ring of Exo 20:1-7. This had been, before the exile, their point of departure from the religion of Moses. After that date they never fell into formal idolatry; but their after national sin was ritualism and indifference. Worship—The same word as “bow down.” Exodus 20:5 11. But my people would not hearken—The doubt of Psa 81:8 has become a reality. Would none of me—Were not inclined to me; had not a willing mind toward me. How affecting to trace the earnest workings of the divine Mind in his testimony concerning and against (for the Hebrew word may signify either) Israel. 1. The command, “Hear, O my people.” 2. The doubt, “If thou wilt hearken to me.” 3. The testimony against them, “But my people would not hearken.” 4. The lament, “Oh that my people had hearkened.” The first lays the ground of man’s obligation; the second recognises his free agency; the third testifies to his perverseness; the fourth is a twofold witness of the pitying love of God and the certain loss and suffering incurred by disobedience. 12. So I gave them up—The testimony against his people being given by God, the language takes a tone of deeper sorrow as it passes to the consequences. “I gave them up,” is the form of the judicial sentence. He punishes and laments at one breath. His sorrow cannot avert the sentence. He cannot govern them by precept; he will, therefore, do it by penalty. So he gives “them up” to the hardness of their hearts. Their sins become the instruments of their punishment, as in Job 8:4, where read, “And he have delivered them over to the power of their transgression.” Their own hearts’ lust—Literally, to the stubbornness of their heart. 13. Oh that—So Christ lamented over Jerusalem. Matthew 23:37. God sees the magnitude of the evils incurred, and the excellence of the blessings lost, and his regrets are commensurate. 14. I should soon—In a little time, quickly. So near were they to a happy consummation, had they hearkened to God, and trustingly gone forward. Turned my hand against their adversaries—But disobedience reversed the order, and the judgments which might have held their enemies in awe, or swept them from the earth, were turned against themselves. 15. The haters… should have submitted… unto him—Not necessarily in the sense of being converted. The word signifies a forced submission, as in Psalms 18:44; Psalms 66:3. The majesty of God would have caused his fear and dread to fall upon the nations, and they would have yielded to Israel the homage, at least, of fear. But now they have grown rampant and wanton in oppression toward Israel and blasphemy against God. Their time should have endured for ever— “Time,” here, should be taken in the sense of duration. If the pronoun refers to the “haters of the Lord,” it means that their time of being held in awe and submission to Israel would have been without end; but if it refers to God’s “people,” (Psalms 81:13,) the passage declares their endless prosperity: and the next verse seems to require this latter sense. 16. He should have fed them—The excellent quality and abundant supply of food here stand generically for all needful things. The expression, honey out of the rock, is not to be taken literally, as in 1 Samuel 14:27, but figuratively, as denoting the richest supplies from the most sterile and unpropitious sources. The fundamental passage is Deuteronomy 32:13, where both “honey” and “oil” are made to flow from the rock, the “oil,” probably referring to the olive tree. See note on Psalms 92:14; Psalms 128:3 : compare, also, Job 29:6. The stern admonition and the life giving promise go hand in hand. “God assures them, that if Israel of the present would hearken to the Lawgiver of Sinai, then would he renew to it the miraculous gifts of the time of the redemption under Moses.”—Delitzsch. A Psalm of Asaph.The person speaking in this psalm is God. He speaks to the rulers and judges, to whom is intrusted the administration of justice; or we may suppose it is the king who speaks in the name of God. The theocratic idea in this case must be kept in mind, and hence the king’s words are as God’s words, and his acts as God’s acts. The king himself, then, is one of the judges included in the address. He identifies himself with them, and speaks of the dignity, functions, and abuses of the office. The psalm applies to the civic-religious sphere, contemplating human government from the standpoint of the divine. God presides over all. The idea is given in 1 Chronicles 29:23, “Then Solomon sat on the throne of Jehovah as king.” So Moses gave the fundamental law to the judges, but “the judgment is God’s.” Deuteronomy 1:17. The idea of an Asiatic monarchy must be kept in view, where the king is removed from the people, knowing little of public affairs except through the officials, and where oppression, extortion, and bribes are commonly practised by satraps, pashas, or governors of provinces, and their subordinates. In such cases the public grievances are great, and redress generally impracticable. Thus the people of Israel often suffered, (as in Isaiah 3:12-15;) but now a king arises who gives personal attention to the details of government, and reforms the courts. For further illustration see the notes. The occasion of the psalm most naturally dates at the reformation of the courts by Jehoshaphat, and is a fitting accompaniment of 2 Chronicles 19:5-11 1. God standeth in the congregation of the mighty—Literally, God is standing in the congregation of God, not only in the midst of the whole commonwealth of his people, (as Numbers 27:16-17,) but especially in the assizes, the assemblies he has commanded for justice. This presence of God is the central idea of this profoundly theocratic psalm, and a favourite doctrine of the Asaphic compositions. (Psalms 50:1.) He judgeth among the gods—That is, among the judges, or ruling magistrates. See Psalms 82:6 2. How long will ye judge unjustly—God, who stands in the assembly, speaks to the ministers of justice. The “how long” is the first thundertone to the consciences of these corrupt office bearers, and calls their attention back to the law. Leviticus 19:15; Deuteronomy 1:17. Accept the persons of the wicked—Lift up the faces of the wicked; give them assurance and favour, having respect to their persons, which was forbidden in the law. Leviticus 19:15 3. Defend the poor—Hebrew, Judge the poor; administer to them righteously; give them a fair trial; send them not away unheard because they are poor, and have no gift or bribe to offer, the crying sin of Asiatic governments to this day. The word, ùׁ ?ôùׂ, (shaphat,) to judge, give judgment, should here be understood generically of the manner of conducting a trial. Their whole code of procedure was corrupt and needed reform. The poor and fatherless describe a temporal condition without reference to moral character; but afflicted, in the next clause, often takes the accessory idea of meek, pious. Psalms 72:2; Psalms 140:12; Isaiah 66:2. Do justice—Hebrew, Make righteous; that is, acquit before the law, justify. This they are commanded to do to the meanest citizen, his cause being right, no less than to the greatest. This was the ideal perfection of the divine government. Psalms 72:12-14 4. Deliver… rid—The charge given in Psalms 82:3 has relation to ordinary suits; this to cases of persecution and oppression. In those they were to pronounce justice; in these snatch the victims of avarice and malice out of the clutch of their tormentors. The two words are different, but they both have relation, not simply to arbitrative justice, but to power also—the interference of the strong arm of legal protection. 5. They know not— “The judges are ignorant of their duty.”—Ainsworth. They consider not the high dignity of their office, the fundamental laws of the theocracy, and that the existence of the nation depends on their fidelity. For more than sixty years, since the death of Solomon, the government had declined fearfully. We must understand God as still speaking to the judges, and Psalms 82:5 refers to such as are described Psalms 82:2, and will not practise the injunctions of Psa 82:3-4. Compare Micah 3:1 : “And I said,… O… ye princes of the house of Israel, is it not for you to know judgment.” All the foundations of the earth are out of course—The principles of just government are the pillars of society, and when they are perverted by corrupt and ambitious rulers the foundations of the social fabric are shaken, and must fall. The figure is that of an earthquake shaking and heaving the solid earth, and demolishing human habitations. Compare note on Psalms 75:3 6. I have said, Ye are gods—God still speaks to the judges. He calls them back to the time when their office was instituted, and they were called “gods,” as officially representing the divine majesty and functions. Thus, in Exodus 21:6; Exodus 22:8-9, where “judges” occurs in the common version, it is God in the Hebrew. He had further guarded the dignity of this office by commanding the people, “Thou shalt not revile the gods,” where the same awful name, Eloheem, God, again occurs. Exodus 22:28. Children of the Most High—Sons of the Most High, corresponding to gods in the preceding clause. The Saviour quoted this title as applied to men holding a divine commission, (John 10:34-36,) and contrasts his own claim, “whom the Father hath sanctified and sent into the world,” as incomparably greater, even on the principles which the Pharisees themselves admitted. His argument was simply ad hominem. 7. Ye shall die like men—Your high office and titles will give you no immunity, from the common fate of mortal men. You “shall die” like those poor whose cause you have despised, (see Psalms 49:11-14,) and like all other princes of the earth. The form of speech is similar to Judges 16:7; Judges 16:11; Judges 16:17, “Then shall I be weak, and be as another man.” 8. Arise, O God, judge the earth—The king now speaks. As the earth is full of misrule and violence, God is invoked, as the blessed and supreme “judge,” to take into his own hands the disordered affairs of the world. For thou shalt inherit all nations—A prophetic anticipation of Rev 11:17. “We give thanks unto thee, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.” A Song or Psalm of Asaph.The closing verse of this psalm accords with that of Psalms 82. Their themes and occasions are widely different, though they belong alike to the reign of Jehoshaphat. Psalms 82 presents him in the sublime attitude of Jehovah’s king, reforming the judiciary and giving his weighty charge to the judges; in the present psalm we behold him struggling against hostile nations, who have confederated to overthrow his kingdom. No psalm is identified in its historical occasion better than this. Ten nations are enumerated as having conspired against Judah, not merely to plunder, but “to cut them off from being a nation,” Psalms 83:4. The old hatred of the Hebrew family and religion, which, deeply rooted in the neighbouring nations, especially those of Palestine, of Arabia, and of Syria, in nowise softened in later times by the return from the captivity, as the books of Ezra and Nehemiah show, had here culminated in a more secretly planned and formidable league than had threatened Judah since the days of David’s Syrian wars. (2 Samuel 10.) From Psalms 83:6-8 it is evident the Ammonites and Moabites, to which the history adds the Edomites, were the primary movers and central power of the alliance. 2 Chronicles 20:1; 2 Chronicles 20:22-23. We must refer the reader to the history of the occasion, (2 Chronicles 20,) to the notes, and to our “Psalms Chronologically Arranged,” etc., pp.409-412, for further details.The arrangement of the subject-matter is obvious. Excepting the first and last verses, (the former being an urgent general prayer and the latter the motive of the special imprecatory petitions,) the psalm divides itself into two general parts, separated by the “selah,” Psalms 83:2-8 being a description of his enemies; and Psalms 83:9-17, a prayer of imprecation. Then, again, the first part divides itself into two, Psalms 83:2-5 setting forth the conduct, policy, and purpose of his enemies, and Psalms 83:6-8 a particular enumeration of the confederated nations. The formal arrangement of the poetry Delitzsch gives in four strophes of eight lines, and one (the last) of four lines.TITLE: A Song or Psalm of Asaph—This Asaph is probably that same “Jahaziel, a Levite of the sons of Asaph,” (2 Chronicles 20:14,) who predicted the overthrow of Jehoshaphat’s enemies, 2 Chronicles 20:14-17. The coincidence is remarkable. 1. Keep not… silence—Hebrew, Not silence to thee. The word here stands opposed to speaking, as one in deep thought, or indecision, as Isaiah 62:6-7, where the word rest, in Psalms 83:7, is the same as silence in Psalms 83:6, and in this place. Hold not thy peace—As one that is deaf and cannot hear. Be not still—At rest, inactive. The two former words call upon God to speak, to cause his voice to be heard, while his enemies and Israel’s were “making a tumult;” the latter word calls for action. God hears and then acts. “If we know that he hear us, we know that we have the petitions that we desired of him.” 1 John 5:15 2. Tumult—Uproar, a disorderly noise. In contrast to the silence of God, deprecated in Psalms 83:1. Lifted up the head—An expression of haughtiness and confidence of victory, in opposition to the “hanging down the head” of captives. Lamentations 2:10; Judges 8:28 3. Crafty counsel—Hebrew, Craftily plotted a secret. Both the object and the plan of execution were a secret. Avoiding all customary army routes, they stealthily took the dangerous Bedouin trail around the south and west shores of the Dead Sea, a route which well nigh cost Jehoram his army soon after, (2 Kings 3,) and, ascending the mountains at Engedi, completely surprised Jehoshaphat. He had no time to collect his army, and had no army adequate to meet the foe. Hidden ones—Those whom God “hides in the secret of his tabernacle,” that is, protects. Psalms 27:5 4. Let us cut them off from being a nation—This shows that it was not an incursion for plunder merely, but a deep political scheme, based on the old hatred indulged against the Hebrews by the idolatrous nations, and on the tributary relation to them which many of the nations had held since the days of David. Jehoshaphat also had directly committed himself to a war with Syria by the affair of Ramoth-gilead, 1 Kings 22. Israel—The title here seems to apply to the whole Hebrew family. In this counsel for the extinction of Israel, (Psalms 83:5,) Asshur, that is, Assyria, (Psalms 83:8,) was joined. Moab seems to have been the chief instigator, for which the judgments of God were afterward revisited upon that people. See Jeremiah 48:2 5. Consulted together with one consent—Hebrew, Consulted with the heart, showing their earnestness and unanimity. The enemies of the Church are well agreed on the one point—enmity to God. Against thee—It is God’s cause; the enemies of the Church are his enemies. 6. The tabernacles of Edom—The military tents of Edom. On Edom see on Psalms 60:9. Ishmaelites—From Ishmael, son of Abraham.Genesis 16:11. They roamed chiefly in northern Arabia “from Havilah to Shur,” or from Egypt to the Persian Gulf. Genesis 25:17-18. Moab—On the east of the Dead Sea, and indisputably the chief mover in this whole conspiracy. Their King Mesha was a brave warrior and an energetic ruler. Hagarenes—Or, Hagarites; probably a separated branch of the Ishmaelitish family, and so called from their maternal ancestor, Hagar. They dwelt on the east of Gilead in the Arabian desert. 1 Chronicles 5:10; 1 Chronicles 5:19-20 7. Gebal—Not the one mentioned, Ezekiel 27:9, which was an important city of Phoenicia, the people of which are called “Giblites,” (Joshua 13:5, translated “stone squarers,” 1 Kings 5:18,) for these would probably be included under Tyre, being one of its cities or dependencies, mentioned in this same verse. But the name here seems rather to apply to the mountainous district lying south of the Dead Sea on the east of the Ghor, and north of the territory of Edom proper, known anciently as Gebalene, and now by the name Jebel, that is, mountain. It was settled, according to Josephus, by the sons of Eliphaz, son of Esau. Ammon—Brother of Moab. Genesis 19:37-38. They dwelt east of Gilead and northeast of Moab. Amalek—A nomadic people of uncertain but ancient origin, (Genesis 14:7,) roaming between the mountains of Edom on the east, and Egypt on the west, in the peninsula of Mount Sinai. Exodus 17:8; Deuteronomy 25:17-18; 1 Samuel 15:7.Philistines—A powerful people on the west of Judah, the persistent enemies of Israel, descended from Mizraim. Genesis 10:13-14. Tyre— The commercial metropolis of the world, and the chief city of Phoenicia, on the northwest coast of Palestine. The old friendship between this city and the Hebrews, in the days of David and Solomon, was now forgotten, probably chiefly through the influence of the Phoenician princess, Jezebel. 1 Kings 16:31 8. Assur—Assyria. The Assyrians might have sent troops, or only encouraged the enterprise by approbation, or promise of ultimate interference if needed. Children of Lot—That is, Moab and Ammon, (Genesis 19:30-38,) a clear proof that they were the instigators and chief actors in this stupendous tragedy. Moab had special cause for exterminating, or at least breaking, the power of the Hebrews, having recently thrown off the yoke of Israel, (2 Kings 3:5,) with whom she now stood committed to a desperate war. 2 Kings 3:5. Mesha, the brave and ambitious king of Moab, anticipated this, and had the address to raise the confederacy, and undoubtedly was the leading spirit of the expedition. It is wonderful that the inscription of the celebrated “Moabite stone,” discovered by Mr. Klein, missionary at Jerusalem, in 1868, near Deban, (Dibon,) in the Belkan district, (the northern part of ancient Moab,) was written in the name and by the dictation of this same Mesha, king of Moab, and fully states the oppression of Moab by “Omri, king of Israel, and his son,” (Ahab,) the hatred of Moab toward Israel, predatory wars on the Israelitish territory for the recovery of cities well known in the Bible, and, with many other things, clearly states a battle for the recovery of Horonaim, a city on the southern frontier, which, about a year after the date of this psalm was taken, with other cities, by Jehoram and Jehoshaphat. See Psalms 83:4, and 2 Kings 3 9. Do unto them—The thing they proposed to do to Judah is imprecated on them. The issue of the war was the question of national existence. Let God arbitrate, and give this boon only to the innocent party. As… the Midianite—See Judges 7. Sisera—Judges 4:22. Jabin—Judges 4:23-24. Kishon—The battle was at the River Kishon, on the great plain of Esdraelon, where the army under the generalship of Sisera was routed, which lost for him his life, and for Jabin, the king, his kingdom. 10. Which perished at Endor—The battle, which began at Kishon, reached its crisis at Endor, eight miles east, where the flight began. 11. Like Oreb, and… Zeeb—Two leading Midianitish princes. Judges 7:25. Zebah, and… Zalmunna—Two kings of the Midianites. Judges 8:11-12; Judges 8:21 12. Who said—The Midianitish kings, (Psalms 83:11,) had devised to appropriate the country of the Hebrews to themselves. See Judges 6:3-6. Houses of God—Or, Habitations of God, are to be understood of all the dwellings and territory of God’s people. It was intended as a direct insult to the religion of the Hebrews, and hence to their God. They fought no battles with Israel to gain possession, but for seven years these shepherd kings moved upon the land in summer, retiring in winter to their Arabian home east of Gilead, where the pasture grounds were more luxuriant in that season. Their numbers intimidated Israel, and none dared to resist, while they contemptuously said, Let us take to ourselves the houses of God in possession. 13. Like a wheel—Like a rolling thing, parallel to Isaiah 17:13. The whirlwind seems alluded to. “A whirlwind is the most curious of all the visitations [of the Sinai desert] to which one is exposed. It is as violent as the most awful storm, tearing up every thing in its path, but it is so partial that you may stand a yard or so off and watch its progress undisturbed.”— Palmer. See note on Psalms 58:9 14. As the fire burneth a wood—A forest or a mountain on fire is simply unquenchable fire, leaving trees so few in number “that a child may write them.” Isaiah 10:16-19 15. So persecute them—So pursue them, chase them away with thy tempest, and terrify them with thy whirlwind. On last word, see Isaiah 5:28; Proverbs 1:27 16. That they may seek thy name—Or, And they shall seek thy name. They will never inquire after the true God until their false dependencies are swept away, and this latter can be effected only by judgments which, like the plagues of Egypt, are above the arm of flesh to avert. The seeking after God, here, is that which is forced by the pressure of judgments, but the ulterior, true seeking, is anticipated as a possible and desired result. 17. Confounded… troubled for ever… put to shame… perish—Strong words. The psalmist sees it is folly to hope directly for the conversion of his enemies; their power must first be broken, and in their distress they may confess God. 18. That men may know—The knowing God which is here intended, is a true perception and discovery of his supremacy over all gods and all nations of the earth. This, as in Psalms 83:16, might possibly lead to repentance and true submission. The ultimate idea of knowledge unto salvation must not be excluded, but first of all their armament must be crushed, their plans defeated, their faces filled with shame, and they terrified and swept away in a tempest of wrath, that they may see their gods are nothing, and that they may know that “the Most High ruleth in the kingdom of men.” See Daniel 4:17; Daniel 4:34-37; Psalms 59:13; 1 Samuel 17:46. To the chief Musician upon Gittith, A Psalm for the sons of Korah.The blessings of the worshippers of Jehovah, and the forms and excellency of true worship, are the themes of this psalm, of which the author has a lively apprehension and a true subjective experience. The psalmist and the nation are, however, in some great calamity, (Psalms 84:8-9;) absent from, yet longing, “even fainting, for the courts of Jehovah,” (Psalms 84:2;) and now can come to Zion only through the “valley of tears.” (Psalms 84:6;) yea, the temple and altars were in ruins, (Psalms 84:3;) still a tone of joy and hopefulness pervades the psalm, the human ground of which hope is the “anointed” One, for whom special prayer is now made, (Psalms 84:9.) Through him the nation and national worship should revive. We must refer the psalm to the recent close of the period of the captivity, when many of the exiles had returned and were reviving the national life and religion by laying the foundations of the second temple. Ezra 3:8-13.The principal divisions are two: the first a meditation, Psalms 84:1-7; the second a prayer, Psalms 84:8-12.TITLE: Chief Musician—Precentor. Upon Gittith—See title of Psalms 8. For the sons of Korah—Or, Korahites, a Levitical family in the time of David, a branch of which was devoted to temple music, (1 Chronicles 6:33;) called, also, Kohathites. See title of Psalms 42 1. Amiable—Lovely. Tabernacles—The plural form can mean nothing more than the apartments and cloisters of the sacred place. O Lord of hosts—Or, of armies. This has been called one of the Eloheem psalms. Eloheem, (God,) is used six times; Jehovah, God, twice; Jehovah of hosts, three times; God of hosts, once; Jehovah, God of hosts, once. Like the other Korahitic productions, it is highly lyrical and cheerful. The heart is in lively sympathy with God and his worship, and the frequent use of the divine name is impassioned. 2. My soul longeth… fainteth—My desires for the courts of Jehovah are such, that my strength wastes away. My heart and my flesh crieth out for… God—The psalmist’s desire for the “courts of the Lord” was a longing after God himself. The spiritual sense predominates. 3. The sparrow hath found a house, etc.—To spiritualize this verse, or to convert it into a delicate symbolism, as if the sparrow and swallow represented the psalmist, who had at last found the place of desire, even the altars of God, is to abandon sober interpretation. Neither can we explain it of the well known nesting of birds in oriental mosques and idol temples. The plain historic sense only is admissible. The temple and city had lain desolate for seventy years during the captivity, from B.C. 585 to 515, (see notes on Psalms 74:3; Psalms 74:7,) and the birds had nested in the ruins. Thus the returned exiles found things, and mournfully describe them. öôåø, (tzippor,) here rendered “sparrow,” is a generic term for bird, generally small birds, the connexion determining the species. It occurs thirty nine times in the Old Testament, and is always translated in our English Bible either by bird or fowl, except here and in Psalms 102:7, (see note there,) where also it is rendered “sparrow.” But in these last mentioned places two kinds of bird are denoted. In the text before us its social habit and its disposition to nest among ruins are alluded to, and the sparrow proper is intended. Swallow—The original denotes a bird that flies in circles and glances on the wing, as the “swallow” does. 4. Dwell in thy house—The dwellers in the house of God are not simply the Levites, who always serve there, but those who in heart abide there, the spiritual dwellers. They will be still praising thee—Notwithstanding any present affliction or temporary banishment from Zion. 5. In whose heart are the ways of them—Hebrew, The highways are in their hearts. The “ways,” or highways, are the roads, or pilgrim routes, leading to Jerusalem, “the ways of Zion,” Lamentations 1:4 :—the principal roads taken in going up to the annual feasts. The true worshipper loved these “ways” and delighted to travel them; they were “in” his “heart,” because they led to the sanctuary, the dwelling-place of Jehovah. In the enthusiastic periods of their history, the Moslems took great care of the pilgrim routes to Mecca, and to provide khans, or resting stations, along the way. 6. Valley of Baca—Valley of weeping, or lamentation. That there was a valley of this name would appear from the manner of referring to it, and also from the use of the definite article, äáëà, (the Baca.) But it is not the head of the valley of Rephaim, which Josephus (Ant., Psalms 7:4) and the Septuagint (in 2 Samuel 5:23) have called “the place of weeping,” nor the Bochim near Bethel, of Judges 2:1; Judges 2:4-5. It must have been some road, or section of a road, notable in the pilgrim routes, or in the route of the returning exiles, (see Jeremiah 31:8-9; Jeremiah 50:4-5,) painful to travel and specially arid and waste. Yet even this, to the devout and joyful pilgrim, would be made delightful, as if filled with fountains and covered with verdure. The rain also filleth the pools—Instead of “pools,” read blessings, as in 2 Chronicles 20:26; instead of “filleth,” read covereth; and for “rain,” understand the early, or autumnal rains, (beginning with November,) which prepare the ground for the seed, as in Joe 2:23. The sense is, The early rain, which quickens the parched ground into fertility, covereth the “valley of weeping” with blessings. In Palestine there is little rain from the last of April to the first of November. 7. They go from strength to strength—Thus their faith and love convert obstacles into encouragements, and their journey is as a march of triumph, each victory of faith adding new strength, and each khan or halting station a refreshment, not to the body only, but to the soul as well, proving that “he that hath clean hands shall be stronger and stronger,” (Job 17:9,) and so, despite all difficulties, they shall appear in Zion before God “with songs of joy,” as predicted, Isaiah 35:10 9. Our shield—Our protector; so the word is figuratively used Psalms 47:9; Hosea 4:18, where shields is rendered rulers, because they are the natural protectors of the people. The title points to the imperilled state of the nation. Look upon the face of thine anointed—To “look upon the face,” in oriental phrase, is to give assurance of favour. To “look upon the face” of a suppliant is to grant his request. If he has offended and asks mercy, instead of saying, “I forgive you,” the answer is, “I have seen thy face.” David said of Absalom, “Let him turn to his own house, and let him not see my face,” (2 Samuel 14:24;) a mark of high displeasure. Genesis 43:3; 2 Samuel 3:13. But who is the “anointed” here mentioned? Those who think David wrote the psalm apply the title to him. But Zerubbabel must be understood rather, who, with Joshua the high priest, (one the head of the spiritual, and the other of the secular, interests of the nation,) are called the “anointed ones,” or those consecrated with oil. Zechariah 4:14. These leaders of the nation built the great altar, (Ezra 3:2,) and also the temple, (Ezra 5:2,) and the public prosperity rested with them. See Haggai 1:1, and Zechariah 3, 4, The prayer assumes that if God “look upon the face” of the representatives of the nation in this crisis, the nation will rise from its ruins. Spiritually Christ is our representative, God’s “anointed,” in whose face he can look complacently and grant us peace. 10. For—The conjunction connects that which precedes concerning the loveliness of God’s house, (Psalms 84:1,) the blessings of those who dwell there, (Psalms 84:4-7,) and the prayer of the anointed, (Psalms 84:9,) with that which follows, and gives the reason for the psalmist’s pre-eminent choice of a suppliant’s place in the courts of God’s house. I had rather—I have chosen, etc. The preterit indicates a choice already made. Doorkeeper— This is not the idea. A “doorkeeper” in the East, holds an office of honour and trust, not of humility. See Esther 6:2. “The most dignified native of Ceylon is the Maha Modeliar of the governor’s gate, to whom all others must make obeisance.”—Roberts. The Hebrew simply reads, I have chosen rather to sit [or recline] at the threshold, etc., that is, as a suppliant, a beggar. See Luke 16:20. So the Hindu saying, “I am in great trouble, I will go and lie down at the door of the temple.”—Roberts. House—Not the temple of Solomon, which was now in ruins, but the new temple, now in process of erection, or the tabernacle, or place of worship. See on Psalms 116:19. Dwell in the tents of wickedness—The description is that of free nomadic life with luxury, and the comparison lies between this, without God, and the privilege of a worshipper in the outer court, or a beggar lying at the door, of God’s house. See Hebrews 11:24-26 11. A sun—To enlighten, enliven, and gladden. See Malachi 4:2; Psalms 4:7. Shield—The symbol of defence. Psalms 84:9. Grace and glory—The idea is, salvation and honour. The spiritual sense must be put foremost, and the honour is that, primarily, which God gives to a pious nation or individual. 1 Samuel 2:30; Jeremiah 43:4. Uprightly— See on Psalms 15. To the chief Musician, A Psalm for the sons of Korah.Of the date and occasion of this psalm there can be no doubt. It belongs to the captivity, after the decree of Cyrus. Ezra 1:2-4. The first effusion of joy upon the publication of the decree for the restoration of the Jews was expressed in Psalms 126, (which see;) here it appears chastened with the care and practical discouragements of the vast labour and delay of collecting together the scattered people from the various provinces of the empire, and resuscitating the nation. The sudden falling off from the introductory thanksgiving to the languishing complaint of Psa 85:4-7 is fully accounted for by the discouragements which the first colonies met from the magnitude of the work of reconstruction and the hostility of the neighbouring tribes, as recorded in the books of Ezra, Nehemiah, Haggai, and Zechariah. Inattention to these considerations has caused much needless diversity of opinion as to the historic interpretation of the psalm. Several points of agreement between it and Habakkuk 3 are noticeable. As to the subject-matter, the wonderful favour of God in the liberation of the Jews by the decree of Cyrus is acknowledged in Psalms 85:1-3; the human discouragements still in the way of reviving the nation find vent in Psalms 85:4-7; but a hopeful confidence in the answer of prayer and the fulfilment of divine premise quickly dispels the cloud, and the prophet looks steadily toward the consummation of the national re-establishment, Psalms 85:8-13. The psalm is reckoned as the first of the Korahitic Jehovah psalms, and is marked by its lofty tone of prophetic consolation, and its deep vein of spiritual truth. On title, see notes on Psalms 84:1, and title. 1. Thou hast been favourable unto thy land—The first three verses are an acknowledgment of national restoration. The six verbs in those verses are in the past tense, but it is the recent past. “Favourable,” here, is generic, the particulars follow. “Thy land” refers to Leviticus 25:23, “The land is mine;” hence no title in fee simple could be given from one to another. Brought back the captivity—Turned the captivity; brought back the captives, a description which could apply only to the restoration under Zerubbabel. Ezra 1:2-4. It does not necessarily imply that the exiles had already reached their own land but that they were set free by Cyrus.Probably, however, the first colony had already reached Palestine. Ezra 2:1; Ezra 2:64 2. Forgiven the iniquity… covered all their sin—Strong expressions. “Forgiven,”—literally, is borne away—where sin is conceived as a burden of the conscience, and the bearing it away an expiation. Isaiah 53:4; Isaiah 53:12. The figure is based upon Leviticus 16:22. Covered—A Levitical term signifying to atone, expiate; for when God covers sin he cancels it. This view presents sin in its legal answerableness. 3. Taken away all thy wrath—Thou hast gathered in all thy wrath. It was an emanation from God, and, having accomplished its end, it is now recalled. 4. Turn us—Lead us back. The spiritual sense of convert is implied, of which the literal restoration was a symbol. Having confessed the favour of God to his land, the psalmist also confesses (Psalms 85:4-7) the utter inability of the nation to re-collect itself, and revive its polity, without the specific leadership of God. The natural shrinking of the human heart from great trials discovers itself in these plaintive outcries, like “Lord, save us: we perish,” (Matthew 8:25;) but faith resumes her sway, (Psalms 85:8,) and serenely conducts us to the close. 5. Wilt thou be angry with us for ever—The obstacles to the return of the exiled Israelites appeared insurmountable. So the joy of the passage of the Red Sea was soon damped by the discouragements of Marah and Rephidim. Exodus 15:23; Exodus 17:1. It was over twenty years after the edict of liberation by Cyrus before the temple was built, and nearly one hundred years before Jerusalem was much populated and the city walls restored.See on Psalms 87. Thus human selfishness and unbelief retard the work of God! On “forever,” see note on Psalms 33:11 6. Wilt thou not revive us—Wilt thou not turn and quicken us, or, preserve us alive? See the same prayer offered by the prophet Habakkuk (Habakkuk 3:2) when he foresaw this sad condition of Israel. 8. I will hear—I will put myself in the attitude of attentive listening to what God Jehovah will speak in answer to my petitions. So Habakkuk 2:1. Compare “Praying… and watching thereunto;” Ephesians 6:18. For he will speak peace—He will “surely” answer, (Psalms 85:9,) and as surely give the thing I ask. Folly—A general term for dulness, stupidity, sluggishness; often, as here, with the added idea of perverseness, obduracy, impiety. The “folly” of Israel was in casting off the counsel of God, and turning to idols. Of idol worship they were now for ever cured by the terrible scourge of the captivity. The sense is, that God will not withdraw from his people if they do not first forsake him. 9. That glory may dwell in our land—The “glory,” here, is especially used in reference to the ark of the covenant, as formerly containing the holiest symbols of their religion, and the sign and pledge of Jehovah’s presence and favour. See 1 Samuel 4:21-22; Leviticus 26:11-13 10. Mercy and truth are met together—The “mercy” of God can never operate apart from his “truth”—they are inseparable. See Psalms 25:10; Psalms 40:11; Psalms 61:7. Righteousness and peace have kissed each other—Their agreement and public manifestation have been simultaneous. “Peace,” which is the essence of the answer sought, (Psalms 85:8,) is now made to appear in its eternal union with “righteousness.” The harmony of the divine attributes in the moral government is thus declared. In moral government, and in redemption, “mercy” and “peace” can never be granted but upon the grounds of “truth” and “righteousness.” Men must abjure all sin, and aim to fulfil all righteousness by a holy life and obedient walk with God, if they would be approved of him. From Psalms 85:10, throughout, the psalmist unfolds the answer of his prayer as faith already receives it. 11. Truth shall spring out of the earth—The “truth” of God shall take root in the hearts of men, and come forth to perfection. Matthew 13:23; Mark 4:26-28. Righteousness shall look down—The parallelism running throughout this beautiful picture, supposes the earth— the hearts of men—responsive to the divine gifts. “Mercy,” “truth,” “righteousness,” and “peace” must all descend, primarily, from heaven, as the free gift of God, but they must reproduce themselves in the hearts of men, through repentance and faith, like good seed sprouting in the earth. The figure seems borrowed from Isaiah 14:8, which see. 12. Give that which is good—An expressive term, comprehending all that is intrinsically excellent and opportune. Yield her increase—One of the greatest blessings to an over-burdened and poor population, always accepted as God’s special token of care. Psalms 67:6; Leviticus 26:4 13. Righteousness shall go before him—That is, shall, as a herald, go before God. Psalms 89:14. And shall set us in the way of his steps— Literally, And shall set his feet to the way; that is, God shall set his feet to “the way” which his “righteousness” prepares, or in which, as a herald, it leads; and, by implication, if we would receive the blessings referred to in the previous verses, we must walk in the same steps. Thus we learn that there can be no individual or national peace and prosperity without the “truth” and “righteousness” of God being implanted and living in the hearts or men. A Prayer of David.The inexpressible tenderness and plaintive tone of this psalm appeal directly to the deepest feelings of the heart. The psalmist is in a state of full acceptance and communion with God, (Psalms 86:2,) but is in great affliction, and closely beset by proud, powerful, and tyrannical enemies. Psalms 86:14. He rests his cause upon his own integrity and purity, (Psalms 86:1-2;) upon the abundant goodness of God, (Psalms 86:5; Psalms 86:15;) upon the greatness and supremacy of God, (Psalms 86:8-10;) upon the fact of his own past deliverance from the deepest depths of trouble, (Psalms 86:13;) and upon the consideration of the public effect that should be gained by showing openly that God was on the side of the king, (Psalms 86:17.) The psalm suits best the condition of David at Mahanaim during Absalom’s rebellion. 2 Samuel 17:24; 2 Samuel 18.TITLE: A Prayer of David—Tephillah (prayer) distinguishes it from homiletic, praise, and Maschil psalms. See note on title of Psalms 17 1. Poor—With the adsignification of lowly, poor in spirit, as Zechariah 9:9; Psalms 9:12; Matthew 5:3. Needy—Afflicted. Humility and suffering appeal to the mercy of God. 2. Preserve—David’s prayer for protection points to his danger. (Psalms 86:14; Psalms 86:17.) For I am holy—Dedicated to God, a God-worshipper. But the word ηριγis as often used in the sense of merciful. “Keep my soul, for I am merciful;” as in Psalms 97:10, “He preserveth the souls of his saints”—better, of his merciful ones. This suits the connexion and scope. The issue between David and his enemies was, not that he was irreligious, but that he had been unjust to man by superseding the house of Saul in the dynasty, and the tribe of Ephraim in the supremacy, to which slander had added many other false accusations. See 2 Samuel 15:2-6. The word in question is often used to cover the great principle of the second table of the decalogue— “Thou shall love thy neighbour as thyself.” David pleads that he had been merciful to men as a reason for now obtaining mercy of God. See Matthew 5:7; James 2:13, and notes on Psalms 4:3; Psalms 12:1.λι, (kee,) “for,” because, in the text, as a causal particle, does not assign as a reason for acceptance good works as a ground of merit, as the papists hold, but as a proof of moral fitness, the promise being to such. He appeals to his works as evidence of the purity and sincerity of his intentions and heart. Trusteth in thee—Another reason of fitness. 4. Thus far the psalmist’s prayer has been urged from personal considerations; he now ascends to a loftier view, and grounds his hope in the character of God. 5. Good, and ready to forgive—God’s goodness is an attribute of his nature; his forgiveness is a modification, or special exercise, of his goodness. The first is generic, the second specific. Plenteous in mercy— His “mercy” is an emanation of his goodness, directed to man as a sinful and suffering being, through the abundant or manifold operation of which, forgiveness is bestowed. 8. Among the gods—The comparison here is not with the false gods of the heathen, but with kings, potentates, and all created beings of power.àìåäí, (eloheem,) should here take its root idea of mighty ones— “who among the mighty ones,” etc. The passage is parallel to Psalms 89:6, and is a reiteration of Exo 15:11 9. All nations… shall come and worship, etc.—They shall, whether from constraint or choice, bow before Jehovah and confess him the only true and living God. So Psalms 86:10. Whom thou hast made—Thou hast made them, though they are now ignorant of thee, (compare John 1:10;) but they shall glorify thy name, by confessing thee to be the Creator of all—a clear prediction of Rev 15:4 11. Unite my heart, etc.—Concentrate all my faculties upon this one point, to fear thy name. The same thought is expressed in Psalms 86:12, with all my heart. Comp. “double heart,” (Psalms 12:2;) and the New Testament expression, “If thine eye be single,” (Matthew 6:22;) and “doubtful mind,” (Luke 12:29;) and “double-minded man,” James 1:8; James 4:8 13. Lowest hell—The lowest grave, or pit. ùׁ ?àåì, (sheol,) is generally used in this sense, and the same form of confession as in the text occurs Psalms 30:3, where the common version has grave— “Thou hast brought up my soul from the grave.” And in Hosea 13:14, “I will ransom them from the power of the grave… O grave I will be thy destruction.” This deliverance from “the deepest sheol” (grave) was a rescue from imminent and terrible destruction; it was as a resurrection from the dead. The remembrance of it now comes up to the psalmist, and becomes a ground of hope and pledge of renewed mercy. 14. Proud… violent… have not set thee before them—A threefold description of David’s enemies. Proud—The fundamental idea is contempt of all authority, restraint, or obligation. Violent—One who inspires terror by his power and his contempt of the rights of men—a tyrant. The word is always translated terrible, terrible ones, in the prophets, in our common version, conformably to its radical sense. Assemblies—Must be understood of the bands or companies of conspirators, as in Psalms 22:16; Numbers 16:6. And have not set thee before them—This clause gives at once their character and the cause of it. Humanity shudders when such men rule. In this verse David repeats himself from Psalms 54:3, which is not a rare practice. 15. But thou, O Lord, art… full of compassion—In contrast with the godless characters who had seized the reins of power. This ascription—the glory of the divine character—is a re-iteration of Exo 34:6 16. The son of thine handmaid—A servant born in the house. See Genesis 17:12; Genesis 17:27, and compare Exodus 23:12; Exodus 20:10. The psalmist takes the lowest place. But it was an honour to his mother to confess her the servant in God’s family before him, and the fact that David was thus descended proved a historic family connexion with the Church and covenant which he pleads as evidence of his sincere and faithful attachment. In the same sense apply Psalms 116:16; compare 2 Timothy 1:5 17. Token for good—Such a turn of affairs as shall prove to my enemies, not only that I am successful against all their power and strategy, but that my prosperity is of God. It was not enough to succeed against the conspiracy, but it must appear that God was on his side. This alone could restore public order, give sanction to law, and re-establish his authority. Comforted me—A beautiful instance of David’s deep heart and real piety. The verb denotes such consolation as flows from true sympathy. It was not a demonstration of the divine power simply that he asked, but of the divine sympathy also. Let my enemies see that thou hast consoled me, as one that heartily and lovingly enters into the righteousness of my cause and the depth of my afflictions. The past tense of the verbs is delicately put for the present by the lively anticipations of faith. A Psalm or Song for the sons of Korah.This psalm, “which establishes Zion as the word for Church, marks a turning point in revelation. It stands absolutely alone up to its time. It shows that the unification of the nations is to be effected by the welding power of a spiritual influence hitherto unknown.”—Bishop Alexander. This influence is that of spiritual birth, giving citizenship in Zion, the true Church, the Kingdom of God. Here, also, is the origin of that form of speech among the Hebrews which denominated a proselyte as one “newly born.” John 3:3-7. The theme is the praise of Zion, but in the spiritual sense. Thus she was greater than the nations of the earth. “The mission thought in Psalms 86:9 becomes the ruling thought here. It is a prophetic psalm, boldly and expressively concise, even to obscurity.”— Delitzsch. The comparison by which Zion is exalted above the nations is twofold: First, it is greater than the cities of Jacob or the chosen people, Psalms 87:2; secondly, it is above the Gentile nations. This last is also divided into two parts, the surrounding people who envied Israel, as Philistia, Tyre, and Ethiopia, (Hebrews Cush, Arabia,) and the great representatives of worldly pride and power, Rahab (Egypt) and Babylon. The point or test of superiority is in the pride of nobility, and citizenship. This man boasts that he was born in Babylon; that, in Egypt, Psalms 87:4; but Zion should be distinguished by the greater number of her native born citizens, and for their higher type of citizenship. Of her citizens, Jehovah himself should keep and publish the record, Psalms 87:6. The tone of triumph indicates some great occasion of joy on account of Jehovah’s special interposition to defend and establish Zion, whose glorious historic fame had been celebrated in song, Psalms 87:3. But the glory which is the special theme of the prophet is still an anticipation, as the future tense of the leading verbs in Psalms 87:5-6, show, contrasted with the preterit, “was born,” in Psalms 87:4. Much can be said, plausibly, in favour of dating this psalm in the reign of Hezekiah, on the overthrow of Sennacherib, but the evidence seems to preponderate in favour of the restoration, under Ezra and Nehemiah. The greatness of the work of rebuilding Jerusalem and re-establishing the nation, is exceeded only by the exodus and the first settlement in Canaan, to which it is often compared by the prophets. The reviving of the holy city was indispensable to success and the reassertion of nationality, whether viewed in a political or religious light. Against this lay the pressure of want and the lure of gain which drove the colonies into the smaller towns and villages near to the lands of their ancient inheritance. The whole experiment of rebuilding the capital was thus held in suspense nearly a hundred years, (Nehemiah 1:1-3,) and was accomplished at length by Nehemiah, under a royal commission granting him an absence of twelve years. Nehemiah 2:4-8; Nehemiah 5:14. To people Jerusalem one tenth of the inhabitants were drafted by lot, (Nehemiah 11:1-2, seq,) which would make a basis of population of about five or six thousand. The importance of the work may be further gathered from such passages as Zechariah 2:4-5; Zechariah 2:12; Isaiah 52:1-2; Jeremiah 31:23; Isaiah 1:26-27; Psalms 122. For further evidence see the notes. We must, therefore, place this psalm at the dedication of the walls of Jerusalem, which is the date of the restoration of the capital city. Nehemiah 12:27-43.TITLE: A Psalm or Song—Two words which may give the sense of a song set to instrumental music. Sons of Korah—See note on title of Psalms 84 1. His foundation—God’s foundation, the ground whereon he rests the temporal structure of his Church, and proposes to accomplish his covenant purposes. Holy mountains—Or, mountains of holiness, that is, Zion and Moriah, mountains within Jerusalem. 2. Gates of Zion—A metonomy for Zion itself. The gates anciently were places of public assemblage: “I will declare all thy praises in the gates of Zion.” Psalms 9:14. The dwellings of Jacob—The comparison is well calculated to revive the ancient love of Jerusalem, and to encourage the returned exiles to take residence there. 3. Glorious things are spoken of thee—Not only in history, and in national ballads and traditions of the great past, (see Ezra 4:19-20; 1 Kings 4:20-21,) but in prophecy and promise connecting with the unfolding plan of redemption, and the everlasting kingdom of Messiah. But it is Zion in its New Testament sense—the Church, as “the birthplace of all nations”—which is here chiefly denoted. From the Hebrew rendered “glorious things,” it has been supposed Paul took his expression, “weight of glory,” 2 Corinthians 4:17 4. I will make mention—As examples. Rahab—Or, the sea monster, the people of tumultuous violence; a title poetically given to Egypt in the later books, (Psalms 89:10; Isaiah 51:9; Isaiah 30:7,) where “strength” in the common version is Rahab in the Hebrew, and seems to be an allusion to the inactivity of the crocodile combined with his proverbial strength and violence. Lowth translates: “Rahab the inactive;” and Gesenius, “Violence, or, the violent, they sit still.” See Ezekiel 29:3; Ezekiel 32:2. Babylon—Hebrew, Babel, the first of the kingdoms, (Genesis 10:10,) and now the ruling power of western Asia. To them that know me— Rather, Of them that know me. He speaks of them as of nations to whom had been given great opportunity to know the true God, one the ruling power in the south and the other in the north and east. Both in turn had held Jehovah’s people in bondage, and from both had they been delivered by most signal manifestations of God. See Isaiah 19:21 : “And the Egyptians shall know the Lord in that day.” Philistia—A strong military people on the southwest coast of Palestine, the constant enemy of Israel. Tyre—The chief city of Phoenicia on the northwest coast, and the great commercial city of the world; once the friendly ally, now the jealous enemy, of the Hebrew power. Ethiopia—Hebrew, Cush, from the father of the numerous Cushite race, (Genesis 10:7,) the name applied to the country east of the Euphrates, (Genesis 2:13,) afterward to Arabia, (Numbers 12:1; 1 Chronicles 21:16; Hebrews 3:7,) and also to “Ethiopia” proper, or the African country south of Egypt. Psalms 68:31; Isaiah 43:3; Isaiah 45:14. In the widest sense it denotes southern country, on account of the dark colour of the inhabitants. In the text it means either Arabia Felix or Ethiopia proper. This man was born there—The point of the allusion is, to the honour which a man derives from being a native citizen of any renowned country, or that a government feels in claiming that such or such a man was one of her native born sons. Thus seven illustrious cities claimed the honour of having given birth to Homer. See Acts 16:37; Acts 22:25-28. The argument is, that if citizenship in any given country confers honour, much more, by the same rule, shall Jerusalem be honoured, for of Zion it shall be said, This and that man was born in her, literally, A man and a man were born in her. The repetition gives intensity, and denotes that multitudes, or vast numbers, shall be born in her, so that both the quality and greater numbers of her “born” citizens shall give her the pre-eminence. The spiritual sense must predominate here, the “Jerusalem” and the “Zion” representing the Church, (Galatians 4:26; Hebrews 12:22,) and the native born citizen he that is born of God. John 3:5. Shall establish her—Comp, Psalms 87:1. God has founded his city, or Church, and this is the guaranty of her stability and renown. 6. The Lord shall count, when he writeth up the people—The allusion is to the civic book, or census roll, in which the nationality or tribe of each person was entered, the children, or the childless family, recorded, (Jeremiah 22:30,) and from which the dead and the excommunicated were erased. Exodus 12:33. Jehovah himself should keep this book, and each entry should be made under his inspection. When he shall pass through the nations (as Joshua 18:8) to take the account of their converts, in writing them down he will enter each as a Zion-born citizen. The worship of Zion’s God should be accounted as the privilege of birthright citizenship. The whole is to be construed of the spiritual Church and the conversion of the nations. Compare “book of life.” Revelation 20:12-15; Luke 10:20 7. As well the singers as the players on instruments shall be there— The words “shall be there” are not in the text, and they destroy the sense. The Hebrew is exceedingly abrupt and elliptical, but the sense may be thus given: And the singers, as well as the fluters, [shall say, as the burden of their song,] All my springs are in thee, that is, in Zion. The image before the poet was that of multitudes of converts, from all nations, coming to Zion in joyful procession, with bands of singers and pipers, making Zion the theme of their song. “The Korahite author,” writes Bishop Alexander, “himself a chief singer in the sanctuary, does not grudge the admission of foreign nations into the sacred choir, but with generous and largehearted sympathy rejoices in the prospect.” Thus, also, Bishop Mant:—“With joy shall sing the choral train, The minstrels breathe the answering strain; ‘O Zion, Zion fair, I see The fountains of my bliss in thee.’”“And if such be indeed the incomparable excellence of the Church, and such the benefit of her communion, as they have been set forth in the foregoing verses, what anthem better deserves to be performed by all her choirs?”—Horne. Isaiah 2:3; Isaiah 12:3; John 4:22. A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite.The dismal complaint of this psalm has nothing to equal it in the entire Psalter, or to compare with it for sadness in the Old Testament, except Ecclesiastes and Lamentations of Jeremiah. It would be difficult to discover its claim to be classed as a Maschil, or instructive psalm, unless in view of its warning tone, considered as the lament of one suffering under the weight of retributive providence. Except Psalms 88:1; Psalms 88:13, no definite indication of hope or faith appears; yet, from the very fact of such complaint and supplication, faith is implied. The complaint must not be considered personal; the author speaks in behalf of the people. He suffers with them, but it is their affliction which is set forth. The psalm has been regarded as standing in intimate relation to Psalms 89, to Psalms 89:38-51 of which it bears resemblance, and Hengstenberg regards them as parts of one whole; but in other respects the strong faith of the latter stands in marked contrast with the unrelieved despondency of the one before us. Psalms 88 develops the complaint, while the second part, (Psalms 89,) brings forth the prayer of an oppressed but hopeful people. The internal evidence of both points us to the captivity, and Psalms 88, probably to the imprisonment of Jehoiachin, as the date and occasion of its origin. Jeremiah 22:23-30, (where Jehoiachin is called Coniah,) and Jeremiah 52:31-34; 2 Kings 24:8-16. In Psalms 88:1-2 the psalmist pours forth an earnest cry for help; Psalms 88:3-9 describe his miserable condition, on which he grounds his supplication; Psalms 88:10-12 are a still further ground of plea, as showing that the glory of God can be better served in his salvation than in his destruction: Psalms 88:13 revives the prayer, which, with a description of his wretched state, continues to the end.TITLE: The inscription is exuberant. The words ωׁ ?εψξζξεψ, (shir mizmor,) song-psalm, here as elsewhere, are difficult. They cannot make a simple tautology; and if they are a musical designation, perhaps the song denotes vocal, and the psalm, (mizmor,) instrumental, performance. Mahalath— Gesenius, on a comparison of the Ethiopic, makes it a lyre, guitar, to be accompanied by the voice; but Furst, more simple, (though the words are from different roots,) derives it from the city of Abel-Meholah, (see Judges 7:22; 1 Kings 4:12; 1 Kings 19:16,) where it is supposed the musical choir lived. But whatever its derivation, the term had come to designate a musical mode, or instrument, as in Psalms 53, title, the only place of its occurrence elsewhere. Leannoth—Literally, To afflict, or cause affliction. Mudge: “To create dejection, to raise a pensive gloom or melancholy in the mind,” to which the whole psalm is adapted. The Septuagint reads, To answer, or, For responsive strains, αποκριθηναι, as in 1 Samuel 18:6-7, “the women answered one another as they played, and said,” etc. Hammond thinks the psalm should be divided into two parts: part first, Psalms 88:1-8; part second, Psalms 88:9-18 : and that the responses were not in alternate lines or verses, but from the parts. Thus, the first voice giving Psalms 88:1, is answered by Psalms 88:9; Psalms 88:3, by Psalms 88:10, etc. But though this would give great effect to the execution, the former sense is better sustained. The Maschil, or causing to understand, must refer to the warning tone of the psalm from one who is suffering under the divine displeasure. His example is a beacon light to others. Heman the Ezrahite, who stands as the author in the title, and “Ethan the Ezrahite” in title of Psalms 89, are not the same as the Heman and Ethan, Levites, mentioned in 1 Chronicles 6:33; 1 Chronicles 6:44. Their being Ezrahites or Zarhites—that is, sons of Ezra or Zerah—(for the aleph [ΰ] in the name is prosthetic, or simply prefixed to Zerah, making it Ezrah, without at all affecting the identity of the name, which occurs indifferently in either form,) determines them to be a family of the tribe of Judah, called Ezrahites (1 Kings 4:31, of Hebrews text, Psalms 5:11,) and Zarhites, or “sons of Zerah.” 1 Chronicles 2:6. It was a wellknown patronymic in the tribe of Judah, (see Numbers 26:13; Numbers 26:20; Joshua 7:17-18; 1 Chronicles 27:11; 1 Chronicles 27:13,) but no such genealogical designation is given to the Ethan and Heman of the tribe of Levi. Of the Ezrahite or Zarhite family, Ethan and Heman were celebrated by being classed with the five wise men who were excelled in wisdom only by Solomon. 1 Kings 4:31. It would be natural for the authors, or subsequent compiler, of Psalms 88, 89 to identify them with their honourable ancestry, and add the sanction of their family renown to their productions. They appear nowhere else in the psalms, and of their history nothing further than the above references is given in the sacred annals. These circumstances of kindred ancestry of the authors of these two psalms, and their renown for wisdom, as we have seen in the references, though not proving the absolute unity of the psalms, as Hengstenberg has argued, may account for their marked resemblance. The authors being probably allied to the court of the kings of Judah would naturally enter into the great depth of the national catastrophe. The strong pleading of the covenant of David, (Psalms 89:19-37,) also coincides with this view. 1. O Lord God of my salvation—A genuine outburst of holy trust in the faithfulness of God; but the sunshine is soon lost amid the blackest clouds. Day and night—Unceasingly and for a long time. So David, Psalms 22:2 2. Let my prayer come before thee—My prayer shall come before thee. The future tense and declarative form of the verb indicate faith and purpose in the suppliant to seek help only and continually in God. 3. For my soul is full of troubles—Life can endure no more. From this to Psalms 88:9, the author urges his great distress as an argument for the divine interposition. My life draweth nigh unto the grave—My life reacheth to, or toucheth, sheol. This proximity to death is called “gates of death,” Psalms 9:13; Psalms 107:18 4. I am counted—I am already reckoned among the dead. The pit— Another word for grave, and equal to sheol, Psalms 88:3. See Psalms 88:6. As a man that hath no strength—Literally, As a strong man, or warrior, without strength. 5. Free among the dead—If äôùׁ ?é, (haphshee,) is to be translated free, as in the common version, which is its prevailing sense; it must here denote freedom “from the cares and oppression of life,” and so Dr. Robinson.Thus it is used, Job 3:19, “There [in death] the servant is free from the master.” This sense also would suit to the political condition of the author. Death would free him from the Chaldean yoke. But this is not in harmony with the connexion or scope. Better to translate prostrate among the dead. Furst: “My couch is among the dead.” Gesenius: “Among the dead I am laid prostrate.” The next clause explains it. Like the slain that lie in the grave—Like those killed in battle who lie down in the grave. The expression is very strong. It is not merely to die, nor to be buried, but to be in sheol among the spirits of the departed. So the same verb, to lie, signifies, (Genesis 47:30,) “I will lie with my fathers.” Whom thou rememberest no more—That is, with a view to treat them as living men upon the earth. The word remember is never used in the metaphysical sense of simply recalling past impressions or ideas, but always in the ethical sense—that is, with the adsignification of the object or purpose of remembering. From thy hand—By thy hand. So Exodus 2:23 :“Sighed by reason of the bondage.” Hebrew, Sighed from, that is, from the effects of, their bondage. In the text the reference is to those who are dead from—from the effects of—God’s hand by reason of his judgments. 6. Thou hast laid me in the lowest pit—In Psalms 88:4-5, he was already in the pit and in sheol. Here, in the “lowest” or deepest pit. In darkness— The pit is so deep that the daylight is shut out. In the deeps—The depths of the ocean are intended, (as in Nehemiah 9:11; Job 41:31; Psalms 107:24,) to the Hebrew always a mystery and a terror. But the psalmist might have comforted himself by the promise of Psa 68:22. Compare “lowest sheol” and “lower parts of the earth.” Psalms 67:9; Psalms 86:13 7. Thou hast afflicted me with all thy waves—The figure of the deeps, Psalms 88:6, is brought forward. He is in the boiling depths of the ocean, and a heavy tempest is raging over him. See Jonah 2:3; Psalms 42:7 8. Mine acquaintance—The neighbouring nations. The psalmist is speaking from the soul of his people. The social aspect of his sufferings now appears. An abomination unto them—Abominations, the plural form, is intensive—an assemblage of abominations. The hatred and loathing contempt of the neighbouring nations developed fearfully against the Hebrews at the time of their fall by the Chaldeans. See Psalms 137:7; Ezekiel 26:2; Zephaniah 2:8-9; Lamentations 3:14. I am shut up, and I cannot come forth—An unquestionable description of prison life, fitly applying to King Jehoiachin, who passed thirty-six years of the captivity in a Babylonian prison. 2 Kings 24:12; 2 Kings 24:15; 2 Kings 25:27-30; Jeremiah 52:31-34. See Lamentations 3:6-9 9. Mine eye mourneth… I have called daily… I have stretched out my hands—My eye, voice, and hands give expression daily of my suffering and peril, and plead for me. Thus far the psalmist’s prayer is grounded on his miserable state, but now he introduces another argument, and pleads that God will be glorified more in his salvation than in his death. 10. Wilt thou show wonders to the dead—A wonder, singular, a token, a proof of saving power and favour. God’s “wonders,” for the edification of living men, are shown to the living, not to the dead. Why, then, should he be left to die? Shall the dead arise and praise thee—The “dead,” here, does not refer to dead bodies, but to disembodied spirits, or, as the ancient idea was, the shades or manes of the dead; and the rising must not be understood of a resurrection of the body, but of the rising up, as from a recumbent posture, of the shades or spirits of the departed in their abode in sheol. øôàéí, (rephaim,) here translated dead, is a different word from “dead” in the previous clause, and is the term for giants, (as Genesis 14:5; Deuteronomy 2:11; Deuteronomy 2:20,) and the climax seems to require the sense of mighty dead, or shades of the mighty, as in Isaiah 14:9 : “Sheol… raiseth for thee the mighty dead, all the great chiefs of the earth.”—Lowth. These spirits were living, but had no sensible connexion with this world. The sense, therefore, is this: “Wilt thou produce a wonder to the dead? Shall the [spirits of the] mighty dead rise up [in their abode in sheol] and praise thee?” Nothing could make it more clear that the Hebrews considered living men to be debarred all direct intercommunion with the dead, so that the latter could not rise up and declare to the living what are the divine dispensations to them, and thus cause their experiences to become salutary to the living. And hence the argument all along implies, that if help were not quickly shown to the suppliant psalmist, while yet numbered with the living, the moral effect of his deliverance would be lost, and God would not be glorified by it. As to the supposed adverse bearing of this and other texts on the belief of man’s immortality, see on Psalms 115:17, and the references there made. We say with Bishop Alexander: “How could Christianity, all quivering with the hopes and fears of another life, have issued from Judaism, if Judaism had possessed nothing of the kind?” 11. Destruction—The Hebrew word is simply parallel to grave in the previous line; equal to sheol, place of the dead. There is no allusion whatever to annihilation. These poetical descriptions must always be construed phenomenally, as they appear to the eye with reference to living men, never in the abstract or metaphysical sense. 12. The dark—Same as “grave.” So αδης, hades, (answering everywhere to ωׁ ?ΰεμ, sheol,) is compounded of α, privative, (not,) and ειδω, (to see,) not to see, unseen, and means the world I do not see, the unseen world. The same is called darkness in the text. Land of forgetfulness—So called because the dead, after a few generations, are generally forgotten from the records of the living. This is true to fact in all ages with the masses of mankind. And is not death, in its physical aspect, still viewed, under the Christian religion, in the same chilling and gloomy light? Even the Saviour said: “The night cometh, when no man can work.” John 9:4. To the instincts of our nature death must ever be saddening and abhorrent. Its terrors are swallowed up only through faith and hope in the infinite “beyond”—a moral victory over what is still, per se, an unchanged natural evil. “The psalter would be incomplete without expressions of the sadness which comes with the prospect of death.”—Bishop Alexander. Without this a great moral lesson would be lost, and the Bible would be untrue to itself and to nature. 13. Unto thee have I cried—Here faith rallies and reasserts herself, as in Psalms 88:1. No relief has yet come, but the psalmist gives himself to prayer, which itself implies hope. 14. Lord, why—Still the mystery returns to perplex. Why should God thus, by delay, seem to choose his destruction rather than his salvation? 15. Ready to die from my youth up—Literally, Dying from my youth. So repeated and terrible were the chastisements of God for disobedience, from the days of Moses till now, that, comparatively, the nation had lived a dying life. What an experience for a professed worshipper of God, whether Jew or Christian! 16. Cut me off—Thy terrible judgments have severed me from the living. 17. They came round… like water—The figure again changes. The psalmist is enclosed in a flood, and whelmed, as in Psalms 88:6-7 18. Lover and friend—The removal of these may well form the climax of his misery. All lost; not even the sympathy of friendship left to alleviate the horror of his despair. Mine acquaintance into darkness—Hebrew, My acquaintances… darkness. “Into,” is not in the text. The idea is, not that God had put his acquaintances (plural) “into” darkness, but that with darkness, henceforth, should be his intimate and only companionship. The complaint has now reached its climax, as in Job 17:14 : “I called to corruption, Thou art my father; to the worm, Thou art my mother and my sister.” Such complaints, like Ecclesiastes, seem designed to suggest what human sorrow is, and must be, apart from the hope of divine favour and eternal life. See Psalms 143:3; Lamentations 3:6. Maschil of Ethan the Ezrahite.Evidently this psalm, with Psalms 88, are parts of one whole, as we have seen. See introduction to Psalms 88. Ethan, the author of this, and Heman, the author of that, both Ezrahites or Zarhites, must be regarded as descendants of Zerah, or Zarah, son of Judah, who was twin brother to Pharez, the ancestor of David, (compare Genesis 38:24-30; 1 Chronicles 2:4; 1 Chronicles 2:6; Rth 4:18-22,) and, being intimately allied to the royal family, were taken captives to Babylon, with all of the king’s household and nobility, by Nebuchadnezzar. 2 Kings 24:11; 2 Kings 24:14-16; Jeremiah 52:28-30; Daniel 1:3. Both psalms appear to have been written by public officers who entered deeply into government views, especially concerning the perpetuity of the house of David. Compare Psalms 89:3-4; Psalms 89:19-29, with 2 Samuel 7. Indeed, Psalms 89 exhibits faith straggling to maintain a standing on this ancient covenant (of 2 Samuel 7) against all the contradictory dispensations of the present, while Psalms 88 had already gone down to the lowest depths of despondency, and reckoned the nation as “prostrate among the dead, like the slain in battle.” See on Psalms 88:5. The political tone, if we may so speak, of these psalms, suits well the strong individuality of Judah among the tribes, and the royal house of David in the government.The psalmist joyfully and thankfully pleads the perfections of God, his faithfulness, especially to the covenant of David, on which he bases his hope for the nation, Psalms 89:1-37; urges the sad contrast to this in their present condition, Psalms 89:38-45; and pleads earnestly for divine interference and the vindication of his reproached name and apparently doubted fidelity, ending with an emphatic doxology, Psalms 89:46-52. TITLE: Maschil of Ethan the Ezrahite—An instructive psalm of Ethan, son [or descendant] of Zerah, [or Ezrah.] See preceding introduction, and introduction to Psalms 88 1. Mercies… faithfulness—The two pillars of the psalmist’s hope. On these the covenant with David (Psalms 89:3) rested, and in them it originated. These shall be the theme of his song for ever. Though now the covenant seems forgotten, faith steadily looks to the promise. 2. For I… said—Faith said, on the authority of the word of promise. The Septuagint changes to the second person: “For thou [Lord] hast said.” Mercy shall be built up—The work of mercy shall go steadily forward, though much may appear to hinder. Establish in the… heavens—Or, As to the heavens, thou wilt establish thy faithfulness in them. The “heavens” may be mentioned as the seat of authority, and for settling the divine counsels, or as illustrating the faithfulness of God by the order and harmony of the celestial bodies. Psalms 119:89-91; Psalms 36:5 3. I have made a covenant—God speaks, reaffirming his promise. 2 Samuel 7 4. Build up thy throne—The figure of a building carries the idea of prosperity and permanency. To all generations—The phrase is parallel to òåìí, (‘olam,) eternity, in the previous sentence. This stability and perpetuity of David’s throne is realized only in the spiritual sense, through Christ, the son of David, according to Acts 2:30; Acts 13:32-37; Acts 15:16 5. The heavens—Here to be understood as the abode of God and his angels, and by metonomy put for the inhabitants of heaven, the angels and saints. From this to Psalms 89:14 the perfections of God are confessed, and illustrated by allusions to nature and to history. Thy faithfulness… in the congregation of the saints—That is, the holy beings in heaven shall celebrate the “faithfulness” of God toward his Church. The idea is parallel to Ephesians 3:10 6. Who in the heaven—This recognises orders of created beings in “heaven.” To say glorified saints are not included, is to deny that they are in “heaven.” See notes on Psalms 16:3; Psalms 73:25. Sons of the mighty— Hebrew, Sons of God. So in Psalms 29:1, “O ye mighty,” is O sons of God, an advance upon “who in heaven,” which included all orders whatsoever, while this designates angels, specially the higher order, archangels. These are created beings—messengers of God doing his will. The supremacy of God over nature and all orders of being is pure theism. 7. Assembly of the saints—The council of his holy ones. The idea is, that those who are admitted as a privy council to the most intimate knowledge of the divine purposes are those who reverence him most. 8. Thy faithfulness round about thee—Compare Isaiah 11:5 : “Faithfulness the girdle of his reins.” But the idea here is, On all sides the evidences of thy “faithfulness” appear. 9. Thou rulest the raging of the sea—And therefore canst control the passions of men and the ambition of princes. 10. Rahab—Poetic name of Egypt, as a symbol of pride, or tumultuous violence. Psalms 87:4; compare Isaiah 51:9. In Job 26:12, it is translated “the proud,” where it should be “Egypt,” probably alluding to the passage of the Red Sea; if the book of Job would allow so late a date. Broken Rahab… as one that is slain—The version of Gerard is better, founded on the Arabic derivatives of the word: “Thou, like a warrior, hast crushed Rahab.” 11. The heavens are thine—The universe is again, as in Psalms 89:5, brought in to illustrate the power of God over all things. 12. Tabor and Hermon—Not the “Little Hermon,” south of Tabor, as some have supposed, but the celebrated spur of Anti-Lebanon of that name, both mentioned poetically as representative mountains, the former for its beauty, the latter for its grandeur. These shall rejoice—shout for joy—leading the anthem of the mountains in Jehovah’s praise for his glorious deeds toward his people. 14. Justice and judgment—The former the principle, the latter the administration, of righteousness. Habitation—The restingplace, the foundation of thy throne. Mercy and truth—The same as the “mercies” and “faithfulness” in Psalms 89:1, which the author makes the theme of his psalm. God’s mercy must always be in harmony with his justice, judgment, and truth. 15. Joyful sound—The word means, loud shouting, or noise of trumpets, whether for triumph, signal of battle, or alarm. The allusion here is to the sounding of trumpets accompanied with shouting, to announce a feast and call the people to worship. See on “the feast of trumpets,” (Leviticus 23:24; Numbers 29:1,) where the word is rendered blowing of trumpets, and the “year of jubilee;” also, Numbers 25:9, where the same word is jubilee in the common version. But the true idea of the text is given by French and Skinner: “Happy the people who are familiar with the sound of the trumpet inviting them to join in the celebration of their religious observances.” The figure is easily transferred to Christian times. 16. They rejoice all the day—Psalms 89:16-18 describe the happiness of the people who delight in God, and are familiar with the “joyful sound” calling them to his worship. Psalms 89:15 19. Then thou spakest—Either read, Then, at that time, thou spakest, which connects with Psalms 89:3-4; or, Once, of old, “thou spakest.” I have laid help—I have delegated power, commissioned. Mighty—A strong man, a warrior. See 2 Samuel 17:10. Chosen… of the people— Literally, A young man, one full of vigour—one fit for war. Psalms 78:31. These are designations of the kingly qualities of David, at once a mighty man and a youth, (1 Samuel 16:11-12;) but there is also a foregleam of Christ as the prototype. From Psalms 89:19-37 the covenant of God with David (2 Samuel 7) is particularly rehearsed as the ground of the nation’s hope, now in their extremity. 20. Anointed him—The consecration of David with holy oil, by an acknowledged prophet of God, placed his title to the throne beyond all question. This was in accordance with the theocracy, and to this the people bowed. 1 Samuel 16:12-13 21. Established… strengthen him—God, having anointed him for the office, now pledges continued and adequate help. Thus far he speaks in general terms; the particulars follow. 22. Shall not exact upon him—Shall not levy tribute. Afflict him— Oppress, or maltreat him. Compare 2 Samuel 7:10. Such was God’s purpose, and only the unbelief and disobedience of the people ever suspended or reversed the decree. The Herodians, in Christ’s time, were a political sect who held it was lawful for a Jew to pay tribute and submit to a heathen government, (Matthew 22:16-17,) but the nation never accepted the doctrine. 24. His horn be exalted—A phrase denoting elevation to honour, prosperity, and victory. The figure is based upon the horn of the buffalo as an emblem of power, and to the lofty tossing of the “horn” as a token of defiant strength and victory. 25. Sea—The Mediterranean. Rivers—Historically construed, the plural form of this word must be accepted here in the same sense as the well-known dual Naharaim, which is a standing designation of the Euphrates and Tigris, as in the proper name Aram-Naharaim, or Aram, (that is, “the high-lands,”) of the two rivers, same as Mesopotamia, Genesis 24:10; Deuteronomy 23:4; Judges 3:8; Psalms 60, title. In this sense it describes, geographically, the eastern limit of the dominion of David and Solomon. 1 Kings 4:21; Ezra 4:20; Psalms 80:11. But prophetically, as applied to Messiah, the sense is general, and the description sets forth a universal empire, as in Psalms 72:8 27. Firstborn—Here, again, Christ must be understood, of whom David only becomes the feeble type. Comp. 2 Samuel 7:14; Psalms 2:7; Colossians 1:15; Colossians 1:18; Hebrews 1:5. Higher than the kings of the earth—Parallel to “firstborn” in the first hemistich. 29. His seed… will I make to endure for ever—I will set, or establish, for ever. As the days of heaven—Without end, as in the former clause. True only of Christ’s kingdom in the absolute sense, as the prototype of David’s throne. Hitherto the firmness of the covenant with David has been discussed, henceforward (to Psalms 89:37) the subject is the same covenant with his seed. 30. If his children forsake my law—The only contingency which can make void the covenant. The argument to Psalms 89:37 is wholly based upon 2 Samuel 7:14-16, and it is to the effect “that the faithlessness of David’s line in relation to the covenant shall not interfere with (annul) the faithfulness of God.”—Delitzsch. 34. My covenant will I not break—Or, profane. Comp. on Psalms 89:31 : “If they break,” or profane. God will keep the covenant if they do not. So individuals shall be punished for their sins and perish, but the Church shall not fail. God keepeth covenant with Christ and the holy seed. 35. Sworn by my holiness—In my holiness. The most awful sanction of the covenant. I will not lie—Comp. Hebrews 6:17-18 37. In heaven—In the clouds, as the word often means. Job 36:28; Psalms 78:23. In this sense the allusion is to Genesis 9:13 : “I do set my bow in the clouds.” But if ùׁ ?ä÷, shahak, be understood of the starry heavens, (comp. Job 16:19; Jeremiah 33:20-26,) language and metaphor can go no further in setting forth the immutability of the covenant which, in its higher sense, is realized only and fully in Christ.What blessings would have come to the Hebrew nation, and to the world through them, had they and the house of David been faithful to the covenant! The backslidings of the Church have, in all ages, been the chief obstacle to her success. 38. But thou hast cast off and abhorred—Notwithstanding all that had been assured to David, the present state of the nation seems to contradict God’s gracious promises heretofore given, and to be a violation of his covenant with Israel. 39. Made void the covenant—Wholly rejected the covenant; treated it as worthless. Contrast Psalms 89:34-35. Profaned his crown—By allowing it to be “cast to the ground”—despoiled. See Psalms 89:19-20 40. His hedges—His defences, called his strongholds in the next member. 41. All that pass by the way spoil him—So destitute is he of either military defences or protective government, that even the casual traveller, as he goes along, makes free plunder of his substance. Neighbours— Bordering tribes and nations. 42. Set up the right hand—To do any thing with an uplifted hand was to do it proudly, defiantly, (Exodus 14:8; Numbers 33:3,) sometimes also rebelliously. 1 Kings 11:26. Contrast with Psalms 89:21-22 43. Turned the edge of his sword—Contrast Psalms 89:23 44. Made his glory to cease, etc.—Contrast Psalms 89:24-27 45. Days of his youth hast thou shortened—Contrast Psalms 4:29-36. In fine, every specification of the covenant seems annulled by the present disastrous state of the nation. 46. How long… for ever—The frequent lament and inquiry of the psalms of the captivity. Psalms 74:1; Psalms 74:9-10; Psalms 75:5; Psalms 85:5 47. Remember how short my time is—The psalmist speaks in his own person in behalf of the nation, which accords well with the supposition that this psalm is the second part of Psalms 88. Made all men in vain—If human life is so short, and to be filled up with utter disappointment and sorrow, wherein is its benefit?-what is its gain? This, like Solomon’s “vanity of vanities,” (Ecclesiastes 1:2,) contemplates eternal life in the background, and human life a failure only as apart from the life to come. 49. Former lovingkindnesses… thou swarest—The force of the word “former,” with the preterit tense of the verb sware, here and in Psalms 89:3; Psalms 89:35, clearly prove that this psalm was written long after David’s time. 50. Reproach—One of the keenest points of the existing chastisement. I do bear in my bosom—So perfectly identified is the psalmist with God’s people that the thrust which was aimed at them is received in his own bosom. So Jeremiah 15:15. But the language is applied, in a higher sense, to Christ. See Psalms 69:9; Romans 15:3. All the mighty people—Either all the powerful nations who now reproached the Hebrews, or, taking the words prophetically, all the mighty powers of the world who persecute the true Church. 51. Reproached the footsteps—That is, reproaches “follow him everywhere, wheresoever he may go, and whatsoever he may do.”— Delitzsch. There is no truce to the assaults of sin and Satan upon the Church. Thus dies away the voice of this sad complaint, but faith gives a happier omen, and a silver lining to the cloud, in the sweet doxology of the closing verse. BOOK IV.—Psalms 90-106.A Prayer of Moses the man of God.The argument, or arrangement, of the subject matter of this psalm is easily stated. Psalms 90:1-11 are a meditation; Psalms 90:12-17 a prayer arising out of the meditation. The first general division is further subdivided into two strophes: Psalms 90:1-2, a meditation upon the eternity of God, as the refuge and hope of frail man; Psalms 90:3-6, a complaint of human frailty and the vanity of human life; Psalms 90:7-11, a confession of human guilt, which is the cause of all this misery, and of the justness of that divine displeasure which has thus shortened and rendered futile our earthly life and pursuits. The second part is a prayer proper for a wise estimate of the true causes and moral ends of human frailty, Psalms 90:12; for the reversing of the death-sentence, so far as to render human life joyful and satisfying through the certain triumph of mercy over judgment, Psalms 90:13-15; and for the final accomplishment of the covenant plan and purpose through the Church, notwithstanding man’s present perishable and sinful condition, Psalms 90:16-17.That Moses wrote this psalm, according to the inscription of the title, is the general opinion of commentators, Jewish and Christian. The occasion of it is undoubtedly the sentence of God upon the unbelieving people. Numbers 14, which see.TITLE: Prayer of Moses—Emphatically a tephillah, or prayer song, (see titles of Psalms 17, 86,) as distinguished from the tehillah, or praise song, as Psalms 145, title. The grave, meditative tone of this psalm is thus denoted. “There is scarcely any written memorial of antiquity which so brilliantly justifies the testimony of tradition concerning its origin, as does this psalm that of its Mosaic authorship.”—Delitzsch. The man of God— Moses might have given himself this title, as David did that of “servant of God,” Psalms 36, title, or Paul that of “apostle of Jesus Christ,” 2 Corinthians 1:1, See Deuteronomy 33:1. It was, however, more likely added by a later compiler. 1. Thou hast been our dwelling-place—This is the proposition sustained throughout the first six verses. The mutable and perishable in man are contrasted with the immutable and absolute in God, in whose eternal years alone the flickering and crushed life of man finds refuge and stability. Especially does the Church find its life and perpetuation in the all-invigorating life of God; and Moses speaks from the heart of the Church. In all generations—Literally, In generation and generation. Four designations of time are given: “In generation and generation,” “before the mountains were brought forth,” “before the world was fashioned,” “from everlasting to everlasting.” Anterior to the date of the world nothing is known but eternity, but God fills both time and eternity. No conceptions of God can be more awful, more sublime. 2. Mountains were brought forth—Or, born. A poetic figure in beautiful harmony with the teachings of geological science. The earth and the [terraqueous] world—The dry land and the globe, for àøö, (erets,) must here be understood of dry land as distinguished from the ocean. The fundamental passage is Genesis 1:10. The description forms an ascending climax as to the age of the oldest things known—mountains, dry land, world, or globe. Having reached the date of creation, all beyond is “from eternity to eternity.” Thou art God—Thou alone art God, the Being of absolute power, as the name àì, el, denotes. On the absolute power and eternity of this Being hangs the existence of frail man. 3. Thou turnest man to destruction— “Man,” a generic term here for the human race, with the fundamental idea of mortal—mortal man. Destruction—Crushing, and by metonomy that which is crushed, that is, dust. Return—That is, return to dust, as Genesis 3:19. Ye children of men— àãíshould be taken as a proper name, and the passage read, Return to dust, ye sons of Adam. 4. A thousand years—Longer than the life of Adam or Methuselah. Yesterday when it is past—Which we remember but indifferently, and only by the few commonplace events which transpired. Watch in the night—A synonyme of brevity. On the Hebrew watches, see on Psalms 63:6 5. Thou carriest them away as with a flood—Our years are poured forth as a [winter] torrent—quickly gone and cannot be recalled. As a sleep—When one makes no reckoning of time. Like grass which groweth up—Like grass which shall change; that is, quickly pass from one stage to another. 6. In the morning it flourisheth and groweth up—In the morning it blossoms and revives, or freshens with new life. çìŠ, (hhalaph,) translated “groweth up” in the English version, signifies to change, either in the sense of to pass away, perish, or to increase, revive, and the particular sense must be determined by the connexion and the nature of the subject. In Isaiah 40:31; Isaiah 41:1, it takes the latter, also in Job 14:7. In the text it stands opposed to withereth, in the next line. The antithetic parallelism of the verse is very perfect. 7. For we are consumed by thine anger—We are wasting away under the effect of thy death-sentence. As applied by Moses to the Israelites, compare Numbers 14:28-35; as applied to the human race, compare Genesis 3:19. By thy wrath are we troubled—We are terrified. Comp. Psalms 104:29. Habakkuk 3:2; Hebrews 10:31 8. Thou hast set our iniquities before thee—Thou hast called up our sins for judgment. “God sets transgressions before him, when, because the measure is full and forgiveness inadmissible, he makes them an object of punishment.”—Delitzsch. Our secret sins—Sins of the heart, as distinct from overt acts; or, sins committed under cover from human eyes, as Numbers 5:12-13; or, sins of ignorance. Leviticus 4:22-35; Psalms 19:12. In the light of thy countenance—In the luminary of thy face. The word rendered “light,” in the common version, is luminary, that which causes light—a luminous body. The difference between diffused light and a luminous body is given Genesis 1:3; Genesis 1:14. “Countenance,” in the text, is simply in opposition with luminary. The figure represents God’s “countenance” as a burning sun, into which no human eye can steadily look, and our secret sins are detected by it. 9. Our days are passed away in thy wrath—They are “passed away” under the dispensation of thy judicial death-sentence. As a tale that is told—As a mourning. The sense of mourning, as if life were one prolonged death march, or moaning, is more in harmony with the first member of the verse and with the general scope, and is not an unfrequent use of the word. See Ezekiel 2:10; Isaiah 16:7; Isaiah 38:14; Isaiah 59:11. The idea is, that of a low murmur, or muffled sound of sorrow, which dies from the ear as soon as uttered. 10. Threescore years and ten—This is not given as the average of human life, nor the absolute maximum, but as the general average maximum. The average of human life may be reckoned between thirty and forty years. Yet is their strength—Their pride, or that in which they boast. Labour and sorrow—The words are nearly synonymous; the sense is, wearisome labour and emptiness—restless toiling and nothing accomplished. 11. Who knoweth—Who considers. The word implies a knowledge which leads to the avoidance of the cause of divine anger. The power of thine anger—The effective force and terror of thy judgments. According to thy fear—According to the fear due to thee; or, according to the terror which thou hast at times inspired in men. See Psalms 55:5; Psalms 66:3; Psalms 66:5; Ezekiel 1:18; John 1:10; John 1:16. Compare Hebrews 12:21. So is thy wrath— So is the reality of thy judgments. “His terrors are not vain and empty; on the contrary, he will execute his threats on impenitent sinners, according as he has declared.”—Phillips. 12. So teach us—This looks to the end of all divine judgment.Lamentations 3:39-40. God’s displeasure is manifested to awaken a salutary fear of him, which shall turn men from sin, and lead to the practice of wisdom. So long as men treat sin as a trifle they will treat God with irreverence and themselves with abuse. Revelation 15:4 13. Return, O Lord—These terrible judgments are viewed as the result of the divine withdrawal. God is supposed to withdraw when he punishes, and to return when he renews his mercy. The previous verse is a prayer that they might return to God; this that he would return to them. How long— That is, how long wilt thou afflict us? Let it repent thee—Have compassion. The word denotes a change of treatment, which, with men, would imply a change of feeling, or repentance, but as applied to God it is anthropopathic. 14. Early—Literally, In the morning; but the word here takes the unusual sense of early, soon, as in Psalms 46:5; Psalms 49:14; Psalms 101:8 15. According to the days… the years—The period of their sufferings seemed like endless years, and becomes the measurement of the gladness for which the psalmist prays. Let our consolations cause us to forget the length and severity of our sufferings. The symbolical day for a year is here hinted at in the parallelism. Compare Numbers 14:34 16. Let thy work appear unto thy servants—By causing them to see the reasons of thy judgments, which seem to contradict the purpose and plan of salvation as promised to Abraham, and also by witnessing thy returning mercy. “The work of Jehovah is his realized salvation.”—Delitzsch. And thy glory—Thy works, whether of judgment or mercy, which, when understood, are the glory of thy character. “Glory,” here, is parallel to “work” in the previous member. Unto their children—The coming generation, who are to inherit Canaan after their fathers shall have died in the wilderness. See Numbers 14:29; Numbers 14:31. The children should become acquainted with the glorious acts of God toward his covenant people; and they did, during the last days of Moses and the lives of Joshua and the Elders. But alas! for want of childhood culture the following generation “knew not the Lord,” and served Baalim. Judges 2:7-12 17. Beauty—Understand the word in the sense of grace, favour. Compare Psalms 27:4; Zechariah 11:7; Zechariah 11:10. Establish—Accomplish, confirm.Work of our hands—The Church co-works with God, (Philippians 2:12-13,) and her works become established because they are in harmony with the purposes and works of God. Comp. Deuteronomy 14:29; Deuteronomy 24:19; Deuteronomy 28:12; Deuteronomy 30:9. The prayer is for the success and permanent prosperity of the people, both as a nation and a Church, in contrast with their profitless wilderness life, with its reverses, its retrograde marches, and its aimless wanderings. Upon us—Three times the preposition “upon” occurs—twice in the invocation “upon us,” and once “upon their children.”“Because the promoting comes from above.”—Hengstenberg. The occasion and date of this psalm cannot be affirmed, as no historical allusion appears in it. The object, however, is clear, namely, to encourage trust in God in all dangers, offering assurance of safety to all who make him their refuge. Internal evidence offers a strong probability that it was written by Moses after the date of Psalms 90, (which see) to allay distrust and apprehensions which would be likely to arise after the fatal decree of Num 14:29-30. Several commentators are of this opinion. Many of the dangers enumerated specially belong to the desert of Arabia and to the history of the Israelites while there. Still, like all Scripture, it is adapted to common use, and whatever be the form of danger, in any place or age, the principles of trust, of patient waiting, and the doctrine of the special care of God for his children, equally apply; and it is in this higher and general sense that the psalm is chiefly to be taken.The change of person, from the third to the first, in Psalms 91:2, and again to the second in Psalms 91:3, returning to the first abruptly in Psalms 91:9, (“my refuge,”) and resuming it again in Psalms 91:14, has led many to divide the psalm into responsive choruses of three voices. It seems more natural, however, as Hengstenberg suggests, to consider the writer, in Psalms 91:2; Psalms 91:9, as speaking from the depths of his own experience, and in the other places as speaking from the heart of the righteous man. In impassioned style such changes are not rare.The last three verses, however, must be understood as spoken in the person of God. “It is one of the freshest and most beautiful psalms, resembling the second part of Isaiah in its light winged, richly coloured, and transparent diction.”—Delitzsch. 1. Dwelleth—Sitteth, or waiteth. Secret place—The allusion is to the holy of holies in the tabernacle. Shadow of the Almighty—Referring to the wings of the cherubim that “shadowed the mercy seat.” See Exodus 25:18-20; Hebrews 9:5. But this could be taken only in the spiritual sense, as in Matthew 6:6; Hebrews 10:19-22. To abide under the shadow of the Almighty is to abide under his immediate protection. The “secret place” is also an oriental phrase for the interior room or rooms of the house or tent, reserved for the master or chief. See on Psalms 27:5; Psalms 31:20; Psalms 61:4 2. I will say of the Lord—The Septuagint has it: “He shall say to the Lord,” but the author must be considered as speaking in his own person, from his own experience, though from the heart of the people. 3. Surely he shall deliver thee—The change from the first person in Psalms 91:2, to the second in Psalms 91:3, is abrupt and perplexing. We must either adopt the dramatic theory respecting the structure of this psalm, (see the introduction,) making three speakers, and assigning Psalms 91:3 and part of Psa 91:9 to the second, Psalms 91:14-16 to the third, (namely, to Jehovah,) and the rest to the first; or, we must suppose in Psalms 91:3; Psalms 91:9 the same speaker adopts the I instead of thou, for the purpose of speaking from his own heart, and for greater pathos. Snare of the fowler—In the enumeration of evils from which the righteous shall be delivered by his single trust in God, he properly begins with the “trap of the fowler”—the dangers arising from the secret wickedness of men. Noisome pestilence— Fatal pestilence, or pestilence of wickedness. The words are not specific of any bodily disease, or class of destructive diseases, but apply to any causes by which men are swept away suddenly—often those which come from the crafty wickedness of men, and is parallel to “snare of the fowler” in the previous member. It is one of the four great judgments of God, enumerated Ezekiel 14:21; Revelation 6:8. The word “noisome” means calamitous, ruinous, as Psalms 57:1, where Psalms 91:4-6 show it was brought only against wicked men. So Psalms 94:20, where it is rendered iniquity, and Proverbs 19:30, rendered calamity. But see on Psalms 91:6 5. Terror by night… arrow… by day—A time of war is here supposed, when the night is filled with apprehensions and the day with battles. 6. Pestilence that walketh in darkness—The usual idea of γαψ, pestilence, is here preserved, a mode of destruction, whether by sickness or other divine judgment, which is sudden, secret, and without warning. (See on Psalms 91:3.) It “walketh in darkness,” like the angel of death. Amos 4:10. Destruction that wasteth at noon-day—A description of a battle, and parallel to the “arrow that flieth by day,” Psalms 91:5. It is better to thus take Psalms 91:4-5, as one verse of four lines, as some do, and as the antitheses would justify. But χωׂ ?α, destruction, seems best understood of the sirocco, the terror of all travellers and dwellers in and adjacent to the Arabian desert. In the two other places where the word occurs it is associated with “burning heat” (Deuteronomy 32:24) and violent “storm,” (Isaiah 28:2,) the known accompaniments of the sirocco. See on Psalms 103:16. Bishop Mant thus understands it, and paraphrases Psalms 91:6 :—“Plagues that in the darkness waste, Nor the noontide’s purple blast.”See more on Psalms 103:16 8. With thine eyes shalt thou behold—Like the Israelites who saw the overthrow of their enemies, a stated Exodus 14:30-31 9. The Lord… my refuge—On the person speaking here see note on Psalms 91:2-3 10. Come nigh thy dwelling—The allusion is to Exodus 12:23. Compare Isaiah 54:14 11. His angels charge over thee—The doctrine of angelic ministry to God’s children, or chosen ones, is everywhere recognised in the Bible.Genesis 28:12; Psalms 34:7; Matthew 18:10; Hebrews 1:14. Keep thee in all thy ways—Preserve thee from the dangers which may beset thy daily life, in whatever path duty may call thee. Thus the path of duty becomes the path of safety. This passage was perversely quoted by the tempter to Christ to encourage him to presumption. Matthew 4:6 13. Lion… adder—Two deadly enemies, the one representing open violence, the other secret cunning; both formerly, and the adder (Hebrew, pethen, see note on Psalms 58:4,) still, infesting the Arabian desert. To “tread upon the lion,” may be understood in the sense of triumphing over a vanquished enemy, as Judges 5:21; Isaiah 63:3; or, in the sense of an accidental treading upon, from being too near the monster as he lies concealed in the path. This danger is the common terror of the natives where this animal abounds. Wood says: “In the dark there is no animal so invisible as the lion. Almost every hunter has told a similar story of the utter inability to see him, though he was so close that they could hear his breathing. Sometimes, when he has crept near an encampment, he crouches closely to the ground, and in the semi-darkness looks so like a large stone, or a little hillock, that one might pass close to it without perceiving its real nature. This gives the opportunity for which the lion has been watching, and in a moment he strikes down the careless straggler.” This is especially true of the “old lion,” μιωׁ, layish, who is too feeble to roam at large for prey. 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6d536e1b2a7049080728aa7d882c2797cbf733fd5c3364f022a7892e82469f37680dd902e527e1f0a7e95241b2cec31063f0 1abdd86e7ce4bd1956a0059e13af2f36dbe0efb6c31ce0fe7e6f0ed2a39e385d7d2c703805515af8264605b9a74971077002 86b8715c900605ade995d01caa414e5942c11ce990268d572489f6aeb94c85bb05b17b9652386b2dd33c43d32cf87165e8cf d7ff036ed515c2434f19a60000000049454e44ae426082Tread upon the… adder—This allusion to a common danger—arising from the serpent lying concealed in the path—though here spoken of the pethen, (see note on Psalms 58,) applies well to the ωׁ ?τιτο, (shephiphon,) the cerastes, or horned adder. See on Genesis 49:17. Young lion—Proverbially bloodthirsty and ferocious in its youthful strength. See Ezekiel 19:3. Dragon—The Hebrew may denote a monster either of the serpent or crocodile family, whether inhabiting the land or water, but here denotes some formidable land serpent. Trample under feet—A stronger expression than “tread,” in preceding verse, denoting the most perfect triumph over them. On this power over beasts and reptiles see Daniel 6:22; Mark 16:18; Luke 10:19; Acts 28:3-5. It is difficult to imagine how the Israelites, with their flocks, herds and families, could pass through the desert safely without superhuman protection from the evils enumerated in this psalm. 14. Because he hath set his love upon me—Jehovah speaks now. Because his love has taken fast hold of me: loved me ardently. “Reclined sweetly upon me.”—Calvin. Love, then as now, was “the fulfilling of the law.” Romans 8:28 15. I will answer him—The response given to Psalms 91:15-16 of the preceding psalm. In trouble—Compare Genesis 46:4; Isaiah 63:9. Deliver… honour—Deliverance from trouble, even all the perils enumerated, which have been the world’s terror, is not the fulness of the salvation promised. The soul is advanced to “honour” also. God setteth him on high—to be understood of, and fully realized in, the spiritual life. 16. Long life—Compare the complaint of the brevity and frailty of life. Psalms 90. Show him my salvation—Cause him to see my salvation. The acme of all Old Testament hope and desire. To such a character as this psalm describes, God would not only grant all present deliverance and honour, but open to his view the higher knowledge of that mysterious plan of redemption, involving the office of Messiah, to which all Old Testament rites pointed. See John 8:56; Hebrews 11:13; Matthew 13:17. A Psalm or Song. for the sabbath day.Like Psalms 91, this also is barren of definite historical data for fixing the precise time and occasion of its origin; but, like it, is strongly marked by internal traits which conduct us to a reasonable probability. Prominently before the author were the “wicked,” the “workers of iniquity,” who “sprang up as grass” and “flourished,” but whose sudden doom was to “perish for ever,” (Psalms 92:7,) to be “scattered,” (Psalms 92:9.) These wicked were “brutish,” “foolish,” not knowing the works of God, nor his “deep thoughts,” (Psalms 92:5-6,) and hence rushed blindly on to their destruction. The righteous, meanwhile, shall be exalted with honour, (Psalms 92:10,) and being firmly grounded in the doctrine and worship of the only true God, shall grow and flourish. This avenging providence, always discriminative of character, and committed to the principle of true holiness, is the theme of the psalm, which the author treats in the sweet spirit of praise and the profound confidence of hope. The whole spirit and scope of the psalm suit the quieted and assured state of King Hezekiah after the announcement of the Prophet Isaiah. 2 Kings 19:20-34; Isaiah 27:21-35. The feelings of Hezekiah before this announcement are well portrayed in Psalms 73, and after the catastrophe in Psalms 46, 76. But the quiet trust of the assured mind of the king, resting in God’s word before the event, are well described in Psalms 92, 93, which should be taken as pairs, or two parts of one whole. But their application, like all Scripture, is general. The individual soul, and the collective body of the Church, struggling against the powers of evil, especially the combinations of wicked men, here find incentives to faith, hope, praise, and a firm adherence to the worship and institutions of God.TITLE: A Psalm or Song for the sabbath day—In the liturgical order of worship established by David, the daily temple service was accompanied by singing, and this psalm was probably, at an early day, assigned to the sabbath, as it is known to have stood thus in the arrangement from about three hundred years before Christ. It breathes the spirit of rest, as “the sabbath” denotes, (Genesis 2:2;) whether the rest of the seventh day, or of any public feast day wherein they were to abstain from labour. The allusions to God’s works in nature, providence, and covenant faithfulness, suit it to the feast of tabernacles in October, when the fruits of the year were brought in, or to the feast of weeks in May, when the wheat harvest was gathered. 1. Good… give thanks—The word “good,” in Hebrew, is of broad significance—good in all times and on all occasions. Such is the exercise of praise to God. “In every thing give thanks,” 1 Thessalonians 5:18; “Offer the sacrifice of praise to God continually,” Hebrews 13:15 2. Morning… night—Daily, special, and constant. An allusion to the daily morning and evening sacrifice, when the people went up to the temple to worship, or at these hours (about 9 A.M. and 3 P.M.) observed the time in prayer at home. 3. Instrument of ten strings… psaltery… harp—See note on Psalms 81:2; Psalms 33:2. Upon the harp with a solemn sound—Either a gentle sound, or a grave undertone—double bass. The meditative tone of the psalm, though cheerful, would indicate the latter. 4. Glad through thy work— “Work,” here, is used collectively for a series of providential acts. The pious heart is gladdened when faith sees the purposes of God unfolding. Triumph in the works of thy hands—In this second hemistich a different word for “work” is used; one of more comprehensive import, and expressive of acts of creation as well as providence. 5. Thy works… thy thoughts—The term “works,” here, refers to those of creation and providence; “thoughts,” to plans and methods. These are words of that sound philosophy which penetrates deep enough into God’s “works” to perceive they are unfathomable to human intellect, and is modest enough to confess the same, while it is devout also to adore the wisdom which it cannot comprehend. Compare Romans 11:33 6. Brutish man—A stupid man. Compared to a brute because he lives to appetite, and enters not into the true reasons of things; not recognising God as creator and ruler. See Psalms 49:12; Psalms 49:20. Fool—The word signifies a dull, sluggish person, with the accessory idea of impiety, and answers to “brutish man” in the preceding line. Such men have no perception of the wise and wonderful moral government which is pledged to the certain overthrow of the wicked and the establishment of the righteous. 7. Wicked spring as the grass—Suddenly, and with greenness and freshness of hope. Destroyed for ever—And at the moment when their hope springs forth like the fresh grass. The brutish man does not consider this. 9. For, lo… for, lo—This repetition of the interjective particle is intensive, as if the speaker was seized with sudden amazement and horror at the spectacle of such an unlooked for destruction of his enemies, who were also God’s enemies. If we apply this, historically, to Sennacherib, compare this vision of his catastrophe with the proud beginnings of the war, when he first marched to Jerusalem by the way of Michmash, (described Isaiah 10:28-32,) and Isaiah’s prediction of his overthrow, Isaiah 10:33-34; compare, also, 2 Kings 19:35-37. Scattered—Broken to pieces, that is, with violence and without order. 10. But my horn shalt thou exalt—Thou shalt “exalt” me to power and honour. Unicorn—Or buffalo. See on Psalms 22:21. There is no animal of one horn which answers to the Hebrew øàí, (re’eem,) which, following the Septuagint and Vulgate, our translators have always rendered “unicorn.” The rhinoceros does not meet the Bible description, and far less the antelope. See more in note on Psalms 22:21. Exalting the “horn” denotes strength and victory, and the figure is based upon the majestic and proud elevation of the “horns” of the wild buffalo when excited by danger. On his proverbial strength see Numbers 23:22. Fresh oil—Green oil. “Retaining,” says Calmet, “somewhat of the colour and fragrance of the plant.” Roberts thinks it is cold-drawn oil, which has been extracted from the berry or fruit without the process of boiling. “The orientals,” he says, “prefer this kind for anointing themselves to all others. It is considered the most precious and the most pure and efficacious. Nearly all the medicinal oils are thus extracted, and are very dear.” 11. Mine eye… shall see… desire—The enemies which were feared had become powerless. God had made “the horn” of his power a terror to them, and the gladness of promised victory had come to the author’s soul like fresh oil. His eye, his ear, could desire no more. The expression “Thine eye shall see,” etc., denotes, Thou shalt witness and consider. Compare Psalms 37:34; Psalms 59:10; Psalms 91:8. This language is yet to receive, in the spiritual sphere, its highest fulfilment to the Church. 12. The righteous shall flourish—The psalmist now drops the first person, as used in Psalms 92:4; Psalms 92:10-11, and again speaks in general terms of general principles. Like the palm—This tree was long-lived, vigorous, fresh in its growth, perpetual in its verdure, and renowned for its beauty and fertility. Son 7:7. It was once the glory of Palestine, though now almost perished from the land. The branches of the palm were used as the emblem of joy and triumph, (Leviticus 23:40; Nehemiah 8:15; John 12:12-13; Revelation 7:9;) but the metaphor in the text is based on the fresh, rapid, and healthful growth of the tree, as the word “flourish” indicates. See the use of this word in Ezekiel 17:24; Isaiah 35:1-2, translated blossom;Son 6:11; Son 7:12; Psalms 92:13. Cedar—The pride of the mountain, as the palm was of the lower lands. It is celebrated for its breadth of branch, its majesty, its verdure, and its utility. 13. Planted in the house of the Lord—The metaphor is carried through this and the following verses. The right planting is first essential to growth and fertility. See note on Psalms 52:8; and compare Jeremiah 17:8; Ezekiel 19:10; Ezekiel 19:13; Matthew 15:13. Shall flourish—Grow vigorously, and with unfading leaf. See Psalms 92:12 and Psalms 1:3. True church life, in its doctrines, ordinances, and fellowships, is God’s soil for spiritual growth. 14. Fruit in old age… fat and flourishing—The greenness and fertility here may allude to the olive tree, (see on Psalms 52:8; Psalms 128:3;) but the description transcends the laws of nature, as the doctrine of the divine life outsteps the analogy of vegetable life. The fruits of the Spirit are grown upon the stock of the immortal and regenerate mind, and are as unfailing as it. See note on Psalms 128:3 15. To show that the Lord is upright—To vindicate the truth of his promises, and the rectitude of his ways with those who fear him. He is my rock—A precious confession, coming from the depths of a grateful and triumphant soul. There is no unrighteousness in him—Moses had said the same, after a long life of wonderful experience. Deuteronomy 32:4. Evil may present various forms of apparent contradiction of God’s faithfulness, but the deeper insight of faith apprehends, and the result proves, that God is justified in his sayings, and will overcome when he judges. Psalms 51:4; Romans 3:4. The distinguishing feature of this psalm is its majestic idea of the true theocracy. This idea is not limited to the Hebrew constitution, or any one form of national life, but is general. Rising above the secondary notions of nationality and forms of government, it contemplates Jehovah upon his throne, firmly established and girded with power, ruling over the peoples of earth as a common family, by laws founded in absolute ethics, or the relation of man to God and his fellow man, and this despite all their rage and vaunting. Invisibly, yet potently, he executes his purposes, and makes his enemies the unconscious instruments of his high designs. This was the lofty conception of moral government by the Hebrew mind. Side by side with this was their idea of Messiah’s reign, so beautifully described in Psalms 72, and triumphantly in Psalms 2; but the two, to the Hebrew mind, were not identical. Historically, they meet in One only—in New Testament times, in the fulness of divine revelation. The idea of the psalm is recognised in such places as Isaiah 24:23; Revelation 11:17-18; Revelation 19:6. The psalm is very properly considered as forming a supplement to Psalms 92, and Hitzig says, “It surely comes from the same author.” In the latter, the majesty of Jehovah, Psalms 92:8, answers to Psalms 92:4 of the former, while the victory of Psa 92:9 points to the tumultuous enemies, Psalms 92:3, of the present psalm. See notes on Psalms 92:3-4. The Septuagint, in the title of this psalm, gives the designation ειςτηνημεραντουπρο-σαββατον, for the day before the sabbath, and Jewish tradition corroborates it as a hymn for Sabbath, when God, having finished his creation, reigned over all his works. The indications of date are (like Psalms 92) all internal. The Church is beset with powerful enemies, which threaten to whelm the nation in instant ruin (Psalms 92:3) and the temple with desecration and dishonour, (Psalms 92:5,) from which Jehovah rescues them by immediate and sovereign interference, (Psalms 92:4;) all which point to the Assyrian invasion and catastrophe. 2 Kings 19 1. The Lord reigneth—The usual proclamation at the beginning of the reign of a new sovereign. Thus: “Absalom reigneth,” (2 Samuel 15:10;) and, “Jehu reigneth,” 2 Kings 9:13. Delitzsch: “The allusion makes it plain that the language does not apply to the constant government of God, but to a new, glorious manifestation of his dominion—as it were, a new ascent to the throne—as at the overthrow of Sennacherib.” See Psalms 96:10; Psalms 97:1; Psalms 99:1. Girded himself—To denote that he is ready for action; (Jeremiah 1:17; Luke 12:25;) also a symbol of strength. (Psalms 18:39; Isaiah 45:5.) The world also is stablished—And as securely has he founded his Church against the tumult and rage of her enemies.Matthew 16:18. This original “establishment of the world” proves God’s right and ability to govern it. 2. Thy throne is established of old—Literally, Thy throne is established from then, or, from that time; that is, from the time that thou hast been— from eternity. “This phrase, spoken of God or Christ, means eternity; in respect to creation it is the beginning of time.” Isaiah 44:8.— Ainsworth. When there is no historic indication of the particular time referred to, it must be determined by the nature of the subject, which in this case must be the duration of divine existence. 3. Floods—ðäøåú, (neharoth,) rivers. Lifted up their voice—This could be done by rivers only in the rushing and roaring of cataracts. The cataracts of the Jordan were used as a figure of the civil commotions which drove David for a season from his capital. See on Psalms 42:7. Probably the word rivers, here, refers to the Euphrates and the Tigris, as representing the mad power of Assyria. Waves—The word signifies “waves” that are broken by being dashed against the shore, or otherwise broken with violence—breakers. The radical idea is, to dash in pieces—to break. The common word for wave is different, and comes from the idea to heap together, to cast up a mound. In symbolic language, the sea, or any great body of water, represents a great collection of people; and a troubled, or tumultuous, sea signifies a nation or nations at war. See Psalms 65:7; Daniel 7:2; Jeremiah 51:42. The figure here clearly points to such war and commotion as threatened the destruction of the nation, and is a strong indication of the date we have assigned to the psalm. 4. The Lord on high is mightier—This surely celebrates a sudden victory by the hand of God over a most formidable combination of haughty nations, rushing upon Israel like noisy breakers or cataracts. The imagery naturally refers us to the Assyrian invasion and catastrophe, already mentioned. Many waters—Many nations or peoples, such as always made up the armies of the eastern conquerors. 5. Thy testimonies—The words apply to the charges and declarations delivered to Moses for the people, constituting the entire torah, or system of the law, (Psalms 19:7,) but is here specially used of the annexed promises of divine protection and favour to such as keep the law. Psalms 94:12. Are… sure—Literally, Have been amen. Compare 2 Corinthians 1:20; Revelation 19:9; Revelation 21:5; Revelation 22:6. They have proved faithful and true through all this terrible ordeal of danger and suffering by the uproar and tumult of the nations. Holiness becometh thine house— And therefore God will defend it against the daring assaults of wicked men, and purge his own people from corruptions by the terrible ordeal of judgments, like a summer threshing floor. The psalmist recognises the preserved sanctity of the house of God as the moral reason for the divine interference, and as the crowning glory of deliverance. Also, this recognition of the standing of the temple at the time offers a clew to the date of writing. For ever—Hebrew, To length of days; and the duration of this term being determined by the nature of the subject, makes it “for ever.” Compare the same form in Psalms 23:6. But when God’s own people forget that holiness is the chief adornment of them and the sanctuary where they worship, he will sweep them from the earth. See in 2 Chronicles 36:15-19. The whole tenor of this psalm indicates that it was written at a time when the kingdom of Judah was sorely pressed by heathen enemies. The loud cry for immediate vengeance (Psalms 94:1) comes from the depth and imminence of the public danger, while Psalms 94:3-4; Psalms 94:14-15, show it to have been now already of long standing. The power that oppressed them was impious and cruel, (Psalms 94:5-6; Psalms 94:20-21,) and its language toward Jehovah specially irreverent and blasphemous. Psalms 94:7-11. Against their impiety and oppression the author sustains himself and the people with hope and confidence drawn from a deeper insight into the moral ends of providence, (Psalms 94:12-16,) and the conscious comforts of divine communion and help. Psalms 94:18-19; Psalms 94:22-23. At the time of the last invasion and siege of Jerusalem by the Chaldeans, which lasted eighteen months, (2 Kings 25:1-4,) the land had already suffered two invasions, resulting in two deportations of captives of the flower of the nation; the royal treasury had been robbed, and the temple itself despoiled of its golden furniture; while the people had lain under tribute now for eighteen years. As Psalm xciv seems clearly to belong to this period, and as no mention is made of the destruction of the city or temple, though a long period of outrage and contemptuous impiety on the part of their oppressors is mentioned, it seems not improbable that during these last days of the kingdom the psalm was penned, to provide some antidote to despair when the fatal blow should finally fall. Psalms 79, 74 should follow in order, which see. But the application of this psalm is not to be restricted to the occasion which prompted it. It belongs to the Church in all ages struggling against her enemies. 1. O Lord God, to whom vengeance belongeth—The original is very vehement: O God of vengeance, Jehovah; God of vengeance, shine forth. “Vengeance” is in the plural, vengeances, or revenge, and is twice repeated to give intensity. The cry comes from the lowest depths. The “shine forth” is a call for such a signal manifestation of God’s power as shall leave no doubt of its divine origin, and finds its ground idea in the theophanies of the cloud in the wilderness and the shekinah. Exodus 16:6-7; Exodus 16:10; Leviticus 9:23; Numbers 14:10. Compare Deuteronomy 33:2; Psalms 50:2-3; Psalms 80:1-2. The spirit and motive of the prayer are explained in Psalms 94:2-3, and the urgent cause of it in Psalms 94:5-6 2. Reward to the proud—Recompense upon the arrogant. The upon specifies the visitation of personal desert. God will avenge his elect and requite innocent blood. See Deuteronomy 32:35 3. How long—Twice uttered for emphasis, implying that the delays of justice are mysterious. 5. Break in pieces—Crush. Afflict—Literally, Cast down to the ground, bring low. The phrase answers to “break in pieces,” crush, in the preceding member. 6. They slay the widow… stranger… fatherless—Proving that the laws of war and of humanity are set aside. Non-combatants—innocent helpless ones—are murdered. It is a massacre, not a war. Murder without the pretence of trial or discrimination. The classes here distinguished were specially protected by the law of Moses, and by the promise of God. Exodus 22:21-22; Psalms 10:14; Psalms 10:18; Psalms 68:5; Isaiah 3:15 7. They say, The Lord shall not see—This, and the corresponding statement, neither shall the God of Jacob regard it, is a reproachful taunt upon the Hebrews, implying that their God has abandoned them to their enemies, and takes no further notice of the treatment they are receiving; equal to “Where is thy God?” in Psalms 42:3; Psalms 42:10. This alone could embolden them to such deeds of violence. How exactly does all this accord with the conduct of the Church’s persecutors in all ages. 8. Understand, ye brutish among the people—The address in Psalms 94:8-10 must be considered as applying to those Hebrews who inferred from the present calamity that God had ceased to take judicial notice of their sufferings, and had thus left them to their fate. See Judges 6:13. Brutish—Stupid, like cattle who have no reason, and are governed by selfish instinct and appetite. Fools—Literally, Fat, heavy, phlegmatic, dull of apprehension, with the implied idea of impiety and disrelish for religion. The two words, (as in Psalms 73:22,) denote a sensuous and irreligious person; the hardest to reach with spiritual truth. 9. He that planted the ear, shall he not hear—The argument is to those who admit the doctrine that God created man and endowed him with his faculties, which further proves that he is addressing not heathen, but sceptical or backslidden Hebrews. The ground of the argument from the creature to the Creator is, that man was made in the similitude of God; a thoroughly Hebraistic doctrine. Genesis 1:27 10. He that chastiseth the heathen—That is, It is admitted by you Hebrews that God chastiseth the nations for their idolatry, and shall he not correct his own people also for the same sin? 11. The Lord knoweth—A direct affirmation of what had been put interrogatively in Psalms 94:9-10. He knoweth the thoughts, devices, of men, not only as an intellectual conception, but by way of judicial cognizance, with the intent to punish then. Vanity—Literally, a breath. The idea is, not only that of emptiness, but of wickedness also, as the word often denotes. Deuteronomy 32:21; Proverbs 13:11. God is not an indifferent spectator. He fathoms all the devices of the wicked oppressors, and will requite them. 12. Blessed is the man whom thou chastenest—So far from this trouble arising from any indifference on the part of God toward his people, it is his method for bringing them into a higher grade of knowledge and blessedness. Teachest him out of thy law—Which is of infinitely more value than all personal or national wealth, or even national life. “Law,” here, is to be understood in the general sense of inspired revelation. 13. Rest from the days of adversity—Exemption and safety from the fatal calamities which shall overtake the wicked. Until the pit be digged— Whilst the pit shall be digged, etc. So the particle usually rendered until is sometimes used, as in 1 Samuel 14:19; Job 1:18. On the sense of the passage, compare Psalms 91:8 14. For the Lord will not cast off his people—Faith rises to the sublimest assurance in Psalms 94:14-15 15. Judgment shall return unto righteousness—However disordered the administration of the world may appear, a brighter day shall come, when judgment shall resume the course of justice, and the right be vindicated. A prophetic glimpse of the millennium. “I saw thrones, and they sat upon them, and judgment was given to them.” Revelation 20:4 16. Who will rise up for me—Who is able to rise up for our help against these evil doers? That is, there is no human power to do it. God alone can do it. The inference, then, is, that our continued existence is itself proof that God is still our helper. 17. My soul had almost dwelt in silence—My soul had in a little time— soon—have inhabited silence; the land of silence, the region of the dead. We had quickly perished had not God been our help. On îòùׂ, little, almost, little time, etc., see Psalms 81:14; Isaiah 26:20 20. Throne of iniquity—The miseries which these “evil doers” cause thy people to suffer, are not the doings of a few individuals, nor a few exceptional outbursts of violence, but the settled policy of government, which, by giving its high sanction to deeds of injustice and violence upon the rights of citizenship and of conscience, forgets its divine right of authority, and becomes “the throne of iniquity,” or “the throne of Satan, (οθρονοςτουΣατανα,) Revelation 2:13. And just so far as government arrays its authority against private right and the divine law, it merits this appellation. See Psalms 94:21 23. He shall bring upon them their own iniquity—The iniquity of their own devising. “He shall return that mischief on them which they designed to bring on others, and by making their sins their scourges and certain ruin, manifest his fatherly care over his obedient and faithful servants.”— Hammond. Three divisions complete the formal arrangement of this psalm. The first is the introduction, consisting of four lines, (Psalms 95:1-2,) and is an earnest invitation to praise Jehovah; the second, also of ten lines, (Psalms 95:3-7,) extolls the greatness of God, and his tender relations to his people; the third, also of ten lines, (Psalms 95:8-11,) is an earnest warning, grounded on the sad memories of the example of their forefathers, not to tempt God by unbelief.There is no external intimation of the occasion upon which it was written, and nothing to indicate that it belongs to the historic psalms; but the general spirit and imagery clearly point to the social-spiritual sphere. The strain is exceedingly joyful, and devotionally triumphant and beautiful, and belongs to some occasion of exultant gladness. The strong predominance of reminiscences of the wilderness life of Israel, and of that supremacy which the name of Jehovah acquired among the nations by the miracles of Egypt and the desert, give probability to the opinion of those who assign it to the occasion of the annual feast of tabernacles, the law for which is recorded Leviticus 23:34-43 1, 2. Let us sing unto the Lord—In Psalms 95:1-2, the language describes the most jubilant and noisy demonstrations known in the Hebrew worship. Yet it is carefully chastened with reverence by the designation “to Jehovah,” “to the rock of our salvation;” also by the quality of the loud shouting, namely, with thanksgiving and with psalms, which belonged to the regular order of worship. The occasion was not one of mourning, confession of sin, and penitence, but of triumph, praise, gladness, which accords naturally with the associations of the feast of tabernacles. The rock—Christ, to whom the author of Hebrews (Hebrews 3:6) applies the psalm. The Septuagint reads, “God our Saviour.” 3. For the Lord is a great God—This is the theme of Psa 95:3-5, and the reason for this call for abundant and loud praise. Above all gods—Above all the “gods” of the nations. But the title “gods” is also sometimes given to princes, judges, and rulers, (Psalms 8:6; Psalms 82:6; Psalms 96:4-5,) to whom it better applies here. 4. Deep places—The Hebrew word signifies that which is known only by searching; but these inmost recesses of the earth were unsearchable. See Jeremiah 31:37. To the ancients the interior of the earth was a fathomless mystery, which modern science has only hypothetically dispelled. Here the ancients located sheol, or hades—the region of departed spirits. They had no conception either of the absolute or relative dimensions of the earth. Strength of the hills—The heights of the mountains. The opposite of “deep places of the earth.” To the former, as the word indicates, we attain by wearisome labour; the latter are unsearchable, but God knows, governs, and possesses them all. What language of modern science can more beautifully and impressively exalt our conceptions of God? 5. The sea… the dry land—Another description comprehending the entire globe. The argument lies against the heathen notion of tutelary or local gods. God is supreme over all. Psalms 95:3. He rules in the mountain heights and in the lowest depths. Psalms 95:4. Comp. 1 Kings 20:23; 1 Kings 20:28. He rules over the sea and the dry land. 6. Worship… bow down… kneel—Three different words, expressive of the humblest form of bodily prostration before a superior, and repeated for intensity. Kneel before the Lord—Literally, Kneel to the face of Jehovah; in his immediate presence—a spiritual anticipation of Heb 10:22. The outward homage must arise from, and sincerely express, the inward feeling and desire. “In the shell of the kneeling there must be contained the kernel of unreserved surrender, which manifests itself in willing obedience.”—Hengstenberg. 7. For he is our God—The reasons for this lively, willing, and unreserved devotion were, in Psalms 95:3-5, drawn from the greatness of God as creator and governor of the world. In Psalms 95:6-7 the motives appeal more directly to the heart and the moral feelings. He is “our God,” “our Maker,” and we are his “people,” his “sheep.” Sheep of his hand—That is, we are guided, cared for, and protected by “his hand,” his personal attention. Psalms 77:21; Psalms 100:3; Psalms 23:3-4. Today—The “to-day,” or this day, indicates that a decisive moment, a crisis, had come. So the apostle applies it (Hebrews 3:7-11) to the Jews of his day, who stood, with reference to the gospel, as the Hebrews at Kadesh did in reference to Canaan. Thus it applies to every sinner each moment of his probation. “Hereby is meant the whole time by which Christ speaketh by his gospel.”—Ainsworth. If ye will hear his voice—Taking the conjunction here in its conditional sense, the apodosis, or concluding clause, seems obscure. Hengstenberg supplies it by reading: “‘If ye will hear his voice,’ he will bless you, his people.” This accords with the passage (Exodus 23:22,) “If thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.” But it equally answers the grammatical and doctrinal demand to supply, as the sense implies, àï, (then, on this account,) after “voice,” and read: “To day, if ye will hear his voice, [then] harden not your hearts.” The hearing implies heeding—hearing with a view to obeying—which is impossible while unbelief hardens the heart and perverts the will. The conditioning protasis does not anticipate a promissory apodosis, but a caution; not the blessings which flow upon hearing, but the moral preparation implied in obedient hearing. 8. As in the provocation… as in the day of temptation—It is better to take “provocation” and “temptation” as proper names. The Hebrew simply reads: As Meribah, as the day of Massah, in the wilderness. The allusion is to Exodus 17:7. “And he called the name of the place Massah and Meribah”—Temptation and Rebellion. The name “Meribah” was also afterward given to Kadesh, (Numbers 20:13; Numbers 27:14,) written fully, “Meribah-Kadesh,” Deuteronomy 32:51. These were noted instances of rebellion through unbelief, and are advanced here only as specimens of the disobedience of their forefathers in the desert, against which the people are here warned. 9. When your fathers tempted me—Where “your fathers tempted.” The pronoun here refers to place— “the wilderness.” Tempted—Required proof by visible tests. See on Psalms 78:18. The temptations by Israel had been great: at the Red Sea, (Exodus 14:11-12;) at Marah, (Exodus 15:23-24;) at the Desert of Sin, (Exodus 16:1-3;) at Rephidim, (Exodus 17:1-3;) at Sinai, (Exodus 43;) in the matter of Nadab and Abihu, (Leviticus 10;) in their clamour for meat to eat, (Numbers 11:4-6;) in the matter of Aaron and Miriam, (Numbers 12;) of the spies, (Numbers 13, 14;) of Korah and his company, (Numbers 16;) at Kadesh, (Numbers 20:1-5;) near Mount Hor, (Numbers 21:4-6;) in the matter of Baal-peor, (Numbers 25.) Proved me—Put me to the proof of my power and faithfulness. Saw my work—The “work” of God, here referred to, was not the punishment which followed their sin, but the whole series of miracles in Egypt and the wilderness. The apostle uses the plural, “works,” Hebrews 3:9. The idea is one of astonishment, that, after having seen these miracles, they should yet fall into the sin of unbelief and disobedience. The particle âí, (gam,) translated and, here, as in some other instances, takes the adversative sense of yet, although— “Where your fathers tempted me, proved me, although they saw [equal to had seen] my work.” 10. Forty years long was I grieved—That is, disgusted, made to loathe, as the word imports. This not only illustrates the long suffering of God, but the incurable malignity of their sin. After all their bitter experience and rejection at Kadesh, the remaining thirty-eight years of wandering in the desert offered nothing pleasing to God, and effected no radical change in their manners. Nothing is recorded of those years of wandering except the names of their principal encampments. See on Psalms 90:9. Generation—To be understood qualitatively and not quantitatively; of the nature or kind of people, rather than the simple, aggregate body of those who perished in the wilderness. See note on Psalms 22:30. Err in their heart—The evil lay deep in the moral nature, as at enmity with God.“Err,” here, means confused, wandering; descriptive of one who has lost his way, and who fails in all his efforts to regain it. This was because of the state of their heart, which made them inapt to learn God’s ways. 11. I sware in my wrath—A most solemn transaction. The form of the oath is given Numbers 14:21; Numbers 14:28-34. My rest—That is, the land of Canaan, which was the “rest” which God had prepared for his people from the hardships of their bondage life in Egypt, the nomad life of their forefathers, (see Hebrews 11:9; Hebrews 11:14,) and their pilgrim life in the desert. The apostle applies it spiritually to the “rest” of faith attained in Christ, (Hebrews 4:3; Hebrews 4:8-10,) which also is forfeited by unbelief. In 1 Chronicles 16:23-33, this psalm is recorded entire, with little variation from its form in the Psalter, as having been used on occasion of the second removal of the ark. 1 Chronicles 16:7. Apparently contrary to this, and apparently self contradictory, the Septuagint gives the title: “When the house was built after the captivity, a song of David.” But these two accounts may well agree if we take the real date to be as given in Chronicles, and suppose that, after the exile, it was used at the dedication of the second temple. The latter fact would naturally be preserved in the sacred archives, and the authors of the Greek version, more than two hundred years later, might have inserted their title simply as showing that the psalm was thus used. On this hypothesis, and on no other, could they have named it ωδητωΔαυιδ, (a song of David,) and at the same time dated it οτεοικοςωκοδομηταιτηναιματωσιαν, (when the house was built, after the captivity.) We cannot take the latter part of the Greek title and reject the former, as do some critics. Such a procedure is wholly arbitrary. We must take the whole as genuine, or reject such as conflicts with Chronicles. The explanation we have given meets all the demands of fair criticism.The psalm is a most joyful celebration of the universal sovereignty of God, as King and Saviour, written in the strain of Psa 95:1-7, and in marked sympathy with the later prophecies of Isaiah, chapters 40 to 63. In the introduction, the whole earth is called to praise God (Psalms 96:1-6) because of his greatness and glory, and the beauty, purity, and fitness of his worship; the heathen, also, are invited to come with offerings, (Psalms 96:7-9,) for his kingdom is to be set up over them also, (Psalms 96:10,) on which occasion heaven, earth, and sea, man and nature, are called to exult, Psalms 96:11-13. The whole psalm is a prophecy of the submission of the Gentile nations to Jehovah, which is the common medium through which the Hebrew prophets contemplated the reign of Messiah. 1. A new song— “Besides the psalms and songs which have been written.”—Kimchi. But more than this, “new” in the sense of unusual, out of the common course, above the common measure, spiritual, joyful, Messianic. See Psalms 33:3; Psalms 98:1; Isaiah 42:10; and still more perfectly unfolded in Revelation 5:9-10 2. Sing unto the Lord—Thrice uttered in Psalms 96:1-2, for strength and intensity. The call is urgent, the occasion extraordinary. Show forth his salvation—Bear tidings of, etc., like a swift messenger, or preach tidings, as Psalms 40:9; Isaiah 61:1. The evangelical import of the language is settled by the Lord himself in Luke 4:18; Luke 4:21. From day to day— Perpetually. 5. Idols—The name is one of contempt: ΰμιμιν(eleeleem,) images, nothings, vanities, in opposition to ΰμδιν, (Eloheem,) God. The former word is a play upon the latter, (by paronomasia;) by altering the letters a little the similarity of sound is retained with a sense satirically opposite. Thus, the heathen gods are called “no gods,” (2 Chronicles 13:9,) in opposition to the true God, (chap. Psalms 15:3;) “nothing,” (1 Corinthians 8:4,) “vanity,” (Jeremiah 14:22,) and “devils,” from the character and effect of their worship. 1 Corinthians 10:19-20; Revelation 9:20. The Lord made the heavens—He is to be judged of by his works. They are his “glory,” his “wonders,” (Psalms 96:3,) and the appeal is made to show that the Author of nature and of salvation is one and the same God. Psalms 95:4-5 6. Honour and majesty—The Hebrew words denote kingly glory. Strength and beauty—Two qualities difficult to combine. They are not spoken so much of the architecture of the sanctuary as of the symbolic significance of its structure and furnishments, as “patterns of things in the heavens,” (Hebrews 9:2; Hebrews 9:23;) above all, its worship, and the manifestations of God to his devout worshippers. See Psalms 63:2 7. Give… ye—The “give,” or ascribe, is uttered thrice, corresponding to “sing,” thrice repeated, (Psalms 96:1-2,) expressive of the earnestness of the speaker. See Psalms 29:1-2. The Chaldee has it, “Bring a new song to God.” Kindreds of the people—Hebrew, Families of the nations. This accords with the breadth of the covenant. Compare “families of the earth,” (Genesis 12:3; Genesis 28:14,) which is the basis of the New Testament Church, as the family organization is also of the nation. The tendency of modern civilization and nationality is to restore the nations, according to the most ancient law, on the line of language and blood, see Genesis 10:5; Genesis 10:20; Genesis 10:31-32, against the arbitrary combinations of ambition and conquest. Europe gives an example of this. 8. Glory due unto his name—Literally, The glory of his name; that is, ascribe to him the “glory” of his self-manifestations, whether in creation, providence, or redemption. See on Psalms 96:5. Bring an offering—The call is still to the nations. See the anticipation of their conversion further delineated, Isaiah 60. There is no religion without worship; and worship, to be acceptable, must include an offering to God and a public confession according to our relations to him. See on Psalms 50:14; Psalms 51:16-17 9. Beauty of holiness—See notes on Psalms 29:2; Psalms 110:3 10. Say among the heathen—The address is to the Church, as in Psalms 96:3. The conversion of the Gentile nations (Psalms 96:5; Psalms 96:7; Psalms 96:9; Psalms 96:13) was the psalmist’s theme, of which the Church is the chosen instrument. The Lord reigneth—See on Psalms 93:1. “Jehovah reigneth,” in the Hebrew estimation, embodied all that could be said or desired of happiness to the earth and glory to God. Their ideal of millennium was the universal theocracy, as ours is of the Christocracy. To them the coming of Messiah was the “day of Jehovah.” Malachi 4:6 11. Let the heavens rejoice—Fulfilled when, in prophetic vision, heaven saw the kingdom of Christ established over the nations. Revelation 11:17-19. But the righteous dominion of Christ over the earth implies, not only the worship of one God and one Saviour, but the downfall of despotism, the abrogation of unjust laws, the administration of justice, the overthrow of antichrist, the uprooting of superstition, the destruction of idols, the universal rights of man, and the peace of the earth. These have never yet been accomplished by the gentle influence of moral suasion alone, without the concurring judgments of God to break the arm of the wicked. 13. He shall judge the world with righteousness—This description of the happy state of the earth accords with that of John, (Revelation 20:4 :) “I saw thrones, and they sat upon them, and judgment was given unto them.” Comp. Daniel 7:22; Daniel 7:27. Between Psalms 97, 98 there is a marked resemblance in tone, imagery, and allusions, which indicates a common occasion and authorship. A great victory, of some sort, had been obtained over the heathen nations. Wonderful displays of God’s power and presence, of his majesty and supremacy, had been made. A military air pervades the whole, and the peaceful worship in the sanctuary, through the willing offerings of converted nations, with which Psalms 96 abounds, gives place to the sterner phase of war and the shouts of conquest. Yet here, as there, the triumph of Jehovah over the gods of the nations is hailed as the greatest blessing of the world, over which the subdued peoples themselves should rejoice. The advance now gained upon the heathen is accepted as a fulfilment of divine promise to his covenant people, and as a harbinger of that universal theocracy which was the theme of Psalms 96. Although no direct evidence of authorship or occasion is given, yet the style of David is sufficiently marked, and the period of his foreign wars and victories, which established his kingdom and extended his eastern border to the Euphrates, best suits the intimations and spirit of the psalm. See 2 Samuel 8, and 1 Chronicles 18. The Septuagint, followed by the Vulgate, inscribes the psalm “To David when his land is established,” or restored, (καθισταται,) which confirms the view here taken, and there is no internal or historic reason for setting aside the authority of the title. That the psalm accords with the later prophecies of Isaiah is no proof that it was borrowed from, and hence later than, that prophet; and that it contains phrases and modes of expression which appear elsewhere in the Davidic psalms is no evidence that it is a later compilation by another hand, for David often borrowed from, or repeated, himself. And as to the high evangelic and theocratic ideas it contains, neither the later prophecies of Isaiah, nor the postexilic times, ever reached a higher degree of perfection than in the Davidic period. More detail and amplitude there are in Isaiah, but not a loftier reach nor a more incisive diction, as the quotations of the New Testament clearly show. The freshness of the joy, and the strongly indicated outline of recent events, (Psalms 97:4-5; Psalms 97:8,) point to some real historic occasion, and preclude the supposition that it is the product of reflective meditation, prompted by a general survey of the providential history of the nation. If Psalms 96 belongs pre-eminently to the spiritual sphere, this does no less to the civic-spiritual, and both to the prophetic. In Psalms 96 God is represented specially as Saviour and Sovereign; in this more particularly as Lawgiver and Judge. 1. The Lord reigneth—See Psalms 96:10; Psalms 99:1. This is the keynote to the psalm. Earth—The word might signify land—the land of Palestine, but, more probably, the nations generally. Multitude of isles—The foreign nations, particularly the maritime nations, sea coasts, or nations beyond seas, as to the Hebrews, or those of whom the Hebrews had no knowledge but by commerce. See Psalms 72:10; Psalms 45:12 2. Clouds and darkness—The imagery is Sinaitic. Psalms 97:2-6. Comp. Exodus 19:16-20; Exodus 20:18. God appears as judge, wrapped in “clouds and darkness” as symbols of severity and as the robe of his judicial office. Righteousness and judgment—The former denoting the principle, and the latter the administration, of justice. Habitation of his throne— Foundation, or support, of his throne, according to the radical meaning of the word, and its use in Psalms 104:5; Psalms 89:14; Ezra 2:68; in which latter it is translated place. In those passages where it is translated dwellingplace, the idea is not always synonymous with “habitation,” but often denotes that whereon the “habitation” rests. See 2 Chronicles 6:2; Psalms 33:14. Support is the truest idea of the word here. 3. A fire goeth before him—To herald his coming. If the word of God is one of mercy to those who love and obey him, it is also one of judgment and terror to those who despise him. The figures are still borrowed from the scenes of Sinai. (See Deuteronomy 4:11; compare Isaiah 66:15-16; Hebrews 12:29; Revelation 4:5.) God is represented in Psalms 97:2-6 as the universal ruler, passing through the nations of the earth, visiting judicial judgments on his enemies, and dispensing pardon and peace to his willing and submissive subjects. These rejoice, (Psalms 97:1,) those tremble, (Psalms 97:4.) 4. Earth saw, and trembled—As an affrighted servant. Even Moses said: “I exceedingly fear and quake.” Hebrews 12:21 5. At the presence—Literally, from before the face. See, in a humbler sense, the terror of countenance, Matthew 28:3-4 6. The heavens declare his righteousness— “As far as the heavens extend, so far shall his righteousness be made known.”—Tholuck. In the most public manner, before the universe, shall the rectitude of the Judge and Sovereign be proclaimed. All the people see his glory—So, in Psalms 97:4, the “earth saw, and trembled.” The “glory” of the Lord is not only the power and majesty which attend his appearance, but especially the purity and righteousness of all his acts, whether of law or grace, judgment or mercy. This the nations of the world shall see and confess, whether they obey or rebel. 7. Confounded—Put to shame, or confusion. The word denotes that confusion or perplexity of mind which results from a misplaced confidence, or the consequences of a wicked course now at length arrested and brought to judgment. Idols—See on Psalms 96:5, where the same word occurs, but nowhere else in the Psalms. Worship him, all ye gods— “Gods,” here, is, in Hebrew, Eloheem, the name of the one living and true God, which generally occurs in the plural form. It is sometimes, as here, applied to kings and magistrates, on account of their office as representatives of God, (see note on Psalms 8:5,) and the psalmist calls on such to abandon their “idols” and worship Him who is “over all, God blessed for ever.” In Hebrews 1:6, (where see note,) the apostle quotes from the Septuagint, and applies to Christ, “And let all the angels of God worship him,” which is generally admitted to refer to these words of the psalmist. The Septuagint of Deu 32:43 has the same words: “Rejoice, ye heavens, with him, and let all the angels of God worship him.” But these words are not in the Hebrew, and it is inadmissible to suppose the apostle would quote an interpolation of a version to support a fundamental doctrine. He refers obviously to Psalms 97:7, and it is the clearest instance in Scripture of the translation of eloheem by angels. Professor Stuart supposes there was “a usus loquendi among the Jews” which allowed it, though not clearly brought out in the Scriptures, which appears probable. This quotation of the apostle determines our psalm to be Messianic in a high degree, and ranks it with Psalms 2, 110 8. Zion heard, and was glad—The form of the verbs (Kal preterit) in this verse, together with the historic facts alleged, namely, the “rejoicings,” and the “judgments,” clearly point us to some occasion of the signal interposition of God in behalf of the nation. Daughters of Judah—A poetical title for cities of Judah. See on Psalms 48:11 10. Ye that love the Lord, hate evil—Learn to abhor it from this example of divine judgments against idolatry. 11. Light is sown—Prosperity and hope are diffused. Psalms 1:6; Proverbs 2:8. For the righteous—And for none other. The discriminating qualification excludes the opposite character, and proves that for them there is no hope, while for the righteous there is assured blessedness. All such passages contain the germ of immortality and future judgment. A Psalm.This psalm is written in the same strain as Psalms 96, of which it is the echo in theme and spirit. The first lines of the first verses, together with the last verses of each, bear a close and literal resemblance. But there are peculiar indications in Psalms 98 of some occasion of victory, (Psalms 98:1,) and of the manifestation of divine judgments upon the idolatrous nations (Psalms 98:2) in vindication of his covenant with the house of Israel, (Psalms 98:3,) which ally it, historically, with Psalms 97. The judicial aspects of the two psalms are also strikingly similar, and their triumphal celebration of Jehovah’s kingdom over the nations resembles a military triumph, which distinguishes them from the simply devout joyfulness over the converted peoples in Psalms 96. The Septuagint, Vulgate, and Syriac ascribe the psalm to David, and the Syriac title, which refers it to “the deliverance of the people from Egypt,” though not accurate, indicates how strongly the evidences of a special occasion impressed the mind. We may safely refer it to the same occasion as Psalms 97, with which it corresponds in theme and historic allusion. Compare Psalms 98:1-3 with Psalms 97:7-8, and see introduction to Psalms 97. But the language and imagery far out-step any local occasion, rising to the sublime height of prophecy, and finding its real fulfilment in the triumph of Christ over death and all his enemies, and in the establishment of his kingdom on the earth.The divisions of the psalm are simple. In the first strophe (Psalms 98:1-3) is a call to sing unto Jehovah for his works of power, and judgment, and faithfulness; in the second, (Psalms 98:4-6,) “all the earth,” all nations, are invited to join in the “new song;” in the third, (Psalms 98:7-9,) all nature is appealed to, to swell the chorus of praise “because Jehovah cometh to judge the earth.”TITLE: A Psalm—The only instance where mizmor (a psalm) stands alone in the title, whence this has been called “the orphan psalm.”—Delitzsch. But it rather marks it as “a psalm among psalms—a genuine lyrical effusion. It forms, in fact, the lyrical complement to the more decidedly prophetical psalm by which it is preceded.”—Thrupp. 1. A new song—See note on Psalms 96:1. His right hand, and his holy arm—Symbols of his most excellent power and majesty. Hath gotten him the victory—The form of expression denotes, that as the cause was God’s, so he achieved deliverance in a manner to signalize his own name. The description is parallel to Isaiah 52:10; Isaiah 59:16; and applies, prophetically, to Christ, his resurrection, and his victory over his enemies. 2. His righteousness—In punishing the wicked and vindicating the just. The word corresponds to his salvation in the previous member of the verse, for the “salvation” of those who trust in him implies judgment against such as reject and persecute the truth. Openly showed in the sight of the heathen—It was no doubtful display of the divine power and purpose, but open, and defiant of all his enemies. The sentence is a more emphatic form of made known, in the previous member. 3. He hath remembered—That is, to fulfil and make good his promise. Here is a recognition of covenant promise and relation toward the house of Israel. Ends of the earth—A clear anticipation of the subjection of the Gentile nations to Christ. The judgments of Jehovah, like the miracles of Egypt, of the Red Sea, and of the wilderness, in Moses’s time, should cause the distant nations to tremble and submit. 4. Make a joyful noise unto the Lord—Shout to Jehovah. This call is made to all the earth, inasmuch as “the ends of the earth” had seen (Psalms 98:3) the salvation of God to his people. The descriptions of joy and praise, given in Psalms 98:4-6, may be accepted as comprehending all that was known in Hebrew worship of vocal and instrumental demonstrations of rejoicing. 6. Trumpets and… cornet—For “cornet” see note on Psalms 81:3. “Trumpets,” here, are the “silver trumpets” which Moses was commanded to make, to be used only by the priests for signals of war, the beginnings of months, festivals, and sacrifices. Numbers 10:1-10; Numbers 31:6. At first they were only two, but increased to twenty in the time of Solomon, and employed in the orchestra. 2 Chronicles 5:12 7. Let the sea roar—Inanimate nature (Psalms 98:7-8), is called to unite with the Gentile nations and the covenant people in the highest strains of joy, at this coming of Jehovah to judge the earth. For a still higher realization of this “new song” of the universe, see Revelation 5:9-14. In both instances the occasion is the same: Jehovah’s righteous judgment of the world, or, in the New Testament, Christ’s victory over the nations. 8. The floods—Hebrew, the rivers. See on Psalms 93:3. Clap their hands—The clapping of the rivers is a figure which differs from Isaiah 55:12, and occurs nowhere else, but finds its origin in the playful dashings of the river rapids, or floods, as the common version has it. On clapping of hands, as an expression of exultation, see 2 Kings 11:12; Psalms 47:1; Ezekiel 25:6. The whole imagery is exceedingly animated. See Psalms 96:11-13. The correspondence of much of this psalm with the later prophecies of Isaiah is no proof that it is borrowed from, and hence later than, the latter, (better might the prophet be supposed to have copied from the psalm,) but is an example of coincidences in the poetic style where the subjects were similar, not unfrequent in Scripture, and not confined to Scripture. Hills be joyful—Hills are “joyful” when clothed with greenness and covered with flocks. See on Psalms 65:13. In the last of May and June the hills of Palestine already put on a brown and parched appearance for want of moisture; but if the rains, which end in April, have been copious, the harvest is plenteous and joyous. The imagery is specially suited to a pastoral and agricultural people in such a climate. Wherever Christ reigns men are at peace with each other, and through honest industry and sobriety the external signs of righteousness and prosperity soon appear in nature and in society. Two thoughts prevail in this psalm—the kingly dominion of Jehovah and the holiness of his worship; to which we may add a third, that Zion is the place where his majesty and grace are displayed, and, by inference, where men should bring their offerings and worship. The most natural divisions would resolve the psalm into three parts: The first part (Psalms 99:1-3) proclaims Jehovah’s reign, his absolute sovereignty and holiness, and calls upon the people to fear and do homage; the second, (Psalms 99:4-5,) asserts the unity of the theocratic king of Israel with the government purposes of Jehovah, and again calls upon the people to worship this holy God, and, by implication, to acknowledge his representative in the Hebrew monarch; the third strophe (Psalms 99:6-9) declares how, before the Hebrew monarchy, God had representatives whom he raised up to execute his will, such as Moses, Aaron, and Samuel, whose official acts he sanctioned, though he, from time to time, punished the people for their evil devices, and again calls upon the people to worship this holy and jealous God “at his holy hill,” Zion. This also would be a recognition of the great act of David’s reign in fixing the religious and political centre of the kingdom at that place, (see on Psalms 78,) as well as of the great doctrine that the unity of the nation implied unity and conformity in worship. Such we consider to be the teaching of this brief and beautiful lyric; and although this is not a point to dogmatize where revelation is not direct and authoritative, yet there is no reason to decline, but much to corroborate, the opinion that it was used by the Levitical choristers at the dedication of Solomon’s temple. It might have been written for a former occasion by David—the Septuagint, Syriac, and Vulgate ascribe it to David—and adopted for this by Solomon, or written by some Seer or Levite for this latter purpose. The former hypothesis is the more probable. 1. The Lord reigneth—A public proclamation, (see on Psalms 93:1; Psalms 97:1,) for all the nations to hear. Let the people tremble—Or, the nations shall tremble. The future tense of the verb makes it prophetic. It is spoken of the hostile nations who hated, and meditated evil of, the Hebrew people and religion. These shall quake through fear when they learn that Jehovah is the true king of Israel, and will defend them, and punish with destruction those who conspire against them. The allusion is to Exodus 15:14-16; Deuteronomy 2:25; Joshua 2:9-11. He sitteth between the cherubim—He not only reigns, but he is now sitting in his throne of judgment, with the swift executioners of his will—the cherubim—about him. See note on Psalms 80:1. Let the earth be moved—The earth shall be moved. This clearly determines that the address is to all the nations. 2. Great in Zion—Here is the seat of his power, which it is necessary for the nations to know, because it assures them that Israel is his people, and none but the true Israel will God defend; while to Israel it settles the great question whether Shiloh or Zion is the place for the national worship. See on Psalms 78. But above this historic intimation, we must understand the spiritual Zion here, the Church. The greatness of God “in Zion” is the greatness of his acts of redemption by his word, his Spirit, his providences, through and for his Church. 3. Let them praise—They shall praise; that is, the nations, or peoples, just mentioned. Psalms 99:2. The prophetic character of the psalm and the form of the verb require that it be rendered in the declarative future. Terrible name— “Terrible” only to his enemies, whom he will “break with a rod of iron,” (Psalms 2:9,) and who, in conspiring against God’s people, “have played the madmen to their own destruction.”—Calvin. No less terrible is God against cherished sins in his own people. See Deuteronomy 10:17. For it is holy—A solemn declaration, thrice made—once at the end of each strophe, (Psalms 99:5; Psalms 99:9,)—which strongly suggests that the occasion of this psalm was one which related to the public worship, and of solemn but joyful recognition and renewal of the national covenant with God. 4. The king’s strength also loveth judgment— “The meaning seems to be, that God’s power is controlled in its exercise by his love of justice.”— Alexander. But who is the “king?” The most natural construction would refer it to David, (or Solomon,) whose administration is regarded as the type and expression of the true theocracy. The language conforms to the description given of David’s reign, (2 Samuel 8:15,) “And David reigned over all Israel; and David executed judgment and justice unto all his people.” Also David’s charge to Solomon, (2 Samuel 23:3,) “He that ruleth over men must be just, ruling in the fear of God.” The next sentence is an address to Jehovah: Thou dost establish equity—That is, a government thus conformed to thine, and of thine appointment, thou wilt render firm and effective against all hostility. In Jacob—An enlargement of “in Zion,” (Psalms 99:2,) but prophetically the true Church. And so, from the ground idea found in the history of David’s throne, above given, we must advance to the conception of Messiah’s kingdom. The verbs in the last clause are in the preterit, but equally apply to the future kingdom of Messiah, because they affirm what God has always done, and hence what is abstractly fit that he should always do. 5. For he is holy—With this refrain close the three divisions. The first, (Psalms 99:3,) ascribes holiness to God’s name; the second, (Psalms 99:5,) ascribes the same to his abode; the third, (Psalms 99:9,) to his nature. Some, as Tholuck, regard these verses as a chorus, sung by a second, or responsive, choir. 6. Moses and Aaron… Samuel—Three leading representatives of the old dispensation. Among his priests—Not the only ones, but the most illustrious specimens of the class, as the preposition among, or with, denotes. The word ëäï, (kohehn,) priest, seems here to be used in a broader sense than usual, to denote a prince, or chief. In 2 Samuel 8:18 the word means chief ruler, prince; and in 1 Chronicles 18:17, it is explained by substituting another word, which also means first, or chief, minister. The same use of the word is seen in 2 Samuel 20:26, and elsewhere. Moses and Samuel, though of supreme civil dignity, were of the Levitical order, as well as Aaron, and on different occasions performed the functions of the priesthood in mediation, sacrifice, and purification of the people. See Exodus 17:15; Exodus 24:7-8; Leviticus 8:15-30; 1 Samuel 9:13; 1 Samuel 16:2-5. Their history is here cited to encourage prayer and trust in God, who, through these same means, would now, as of old, work salvation for his people. Particularly is this recital made to encourage faith in their leaders as God’s representatives. 7. He spake unto them in the cloudy pillar—That is, unto Moses and Aaron, and through them to the people, as Exodus 19:9; Numbers 12:5; and to Samuel, 1 Samuel 3:10; 1 Samuel 7:9-10. They kept his testimonies—Beautiful is this pious example of these heads and leaders of the nation. 8. Thou answeredst them—That is, Moses, Aaron, and Samuel. Forgavest them—The people. Their inventions—The pronoun again refers to the people. “Inventions” means works, doings, and here evil doings. Thus, forgiveness and vengeance, mercy and judgment, tempered the divine discipline. 2 Samuel 7:14. “God punished their transgressions, but his method was lenient; he had not removed his favour from them, but forgave them for their intercessor’s sake.”—Tholuck. 9. Exalt the Lord our God—A repetition of Psa 99:5, with the change of holy hill, here, for footstool there, and “the Lord our God,” for the pronoun he—indicating a rising emphasis. A Psalm of praise.This psalm is in the spirit of Psalms 99, of which, according to Hengstenberg and others, it may be considered as the concluding part. It is an anticipation of New Testament times, when the gospel should be given to all the nations, and is a call, or exhortation, to “all lands” to come and worship Jehovah—the form in which the Hebrews expressed their faith in the universal kingdom of Messiah. It closes the series which began with Psalms 91, and more especially with Psalms 93, and is in striking conformity with the second part of Isaiah, or from the fortieth chapter to the close.The lyrical versions of this psalm are among our sublimest hymns of praise in the modern Church; like that of Watts, “Before Jehovah’s awful throne,” etc., and the standard tune to the long metre version— “Old Hundredth”— derives its name from this psalm, as it stood in the Geneva collection in 1564.TITLE: A Psalm of praise—The word ϊεγδ, (todah,) is variously translated praise and thanksgiving in the common Version. In its ritualistic sense it denotes, when connected with ζαη, (zebahh,) victim, sacrifice, the praise offering, or thank offering, which was expressive of the feelings of the worshipper upon his realization of a state of peace and friendship with God. Leviticus 7:11-15. It differed from the sin offering and trespass offering, which were to expiate the cause of enmity, or the guilt of transgression. Leviticus 4; Leviticus 5:15-16. This zebahh-hatodah, or praise offering, was one of the three forms of peace offering, accompanied with a social feast, to denote friendship and reconciliation. Leviticus 7:15. The title of this psalm is not to be taken in the general sense of a “psalm for thanksgiving,” but in the liturgical sense above given, as in Psalms 107:22; Psalms 116:17. It is the echo of Psa 95:2, where also the same word occurs in the same sense. “It is commonly thought that it was composed to be sung on the occasion of offering the sacrifice of thanksgiving.”— Phillips. 1. All ye lands—The call is to all nations and peoples of the earth. 2. Serve the Lord with gladness—Different from “serve the Lord with fear,” Psalms 2:11. There the hostile nations were to be awed into submission; here the reconciled nations, as with peace offerings of thanksgiving, are called to rejoice. 3. Know ye that the Lord he is God—To know that Jehovah is God, is to know that he only is God, and that idols are nothing. This the heathen world is to learn by the works and word of God, especially as manifested in the redemption of his people. 1 Kings 18:39; Psalms 46:10; Deuteronomy 7:9. See on idols, Psalms 96:5. He… hath made us, and not we ourselves—If we take ςωׂ ?δ, (‘asah,) make, in the sense of constituted, formed, appointed, (as in 1 Samuel 12:22, “It pleased the Lord to make you his people,”) and refer it to the true Church, the present form of the text makes a good sense. God has made, constituted, the Church by his sole power and authority. The Church did not call herself, nor redeem or constitute herself. The work is all divine. But if the word refers back to the creation of man, the translation “and not we ourselves” is flat and without meaning. The Hebrew simply reads, “He made us, and to (or of) him we [are.]” Or, adopting the Keri, or Hebrew marginal reading, we substitute εμε, velo, for εμΰ, velo, and read (as in the margin of our common English Bible) “He made us, and we are his.” The doctrine is, that not only has God made us, but he made us for himself. The New Testament expression is found in Colossians 1:16; Revelation 4:11. The opposite to this is rebuked (Isaiah 29:16; Ezekiel 29:3) where Pharaoh says: “My river is mine own, and I made it for myself.” 4. Thanksgiving—The word should here also be understood of the zebahh-hatodah, the praise offering under the law. See note on the title of this psalm. But this ground idea anticipates the spiritual and prophetic sense—the ceaseless praise offering of the lips by the universal Church, fully brought out in Hebrews 13:15; Hosea 14:2. Be thankful unto him—Give thanks to him. As the priest led the victim to the altar, and the people entered the sacred enclosure and drew near to perform their part in worship, and in the religious feast before the Lord, they were to feel and express the gratitude and praise which their peace offering denoted. 5. For the Lord is good— “This last seems to be the response of the whole chorus of the priests at the instant of the firing of the sacrifice, the prefect, or precentor, having begun the previous strains.”—Hammond. But in a higher sense, it is the refrain to the song of the universal Church when the grand praise offering for the world’s submission shall be presented, through our great High Priest. A Psalm of David.Luther calls this psalm “David’s mirror of a monarch.” It was written by him, evidently, in the early part of his reign, after the submission of all the tribes, and after fixing his capital at Jerusalem, as a model of what his kingdom should be. And when we follow out the organization of his household, his court, his kingdom, his army, the Levites in their various departments of sacred service, his plan for uniting civil justice with religion, every department under his rule with the profound ethics of Moses, and subordinating all authority, in peace and war, to the sovereignty of God, we are struck with the fidelity with which the principles of the psalm were carried out, and with the greatness and comprehension of his own mind. See a graphic summary of this in Stanley’s Jewish Church, Lect. 23 1. I will sing of mercy and judgment—Two kingly qualities of the first order, and equally binding on the private citizen. Micah 6:8; Matthew 23:23. Mercy—The quality of condescending goodness which springs from love. Judgment—The norm, or rule, of judicial administration. These were the themes of his song. Unto thee, O Lord, will I sing—His poetic talent, no less than his kingly power, is dedicated to Jehovah. So, also, Psalms 45:1, “I speak [dedicate] my works to the King.” 2. I will behave myself wisely—That is, prudently, with thoughtfulness and circumspection. In a perfect way—According to God’s rule, a “way” of uprightness. Choosing the “perfect way” of God’s law, he would walk in it thoughtfully and with understanding. Oh when wilt thou come unto me—This must be understood as a longing for some more special spiritual manifestation of Jehovah’s presence; or, for the more complete fulfilment of the promise relating to the full extent of his dominion; or, particularly, for the removal of the ark from Kirjath to Zion. The last would seem the more probable sense. The removal of the ark and tabernacle to Jerusalem would fix the national worship there, and be of the greatest spiritual and political importance to his government. See on Psalms 78, , 132, and compare David’s words, (2 Samuel 6:9,) “How shall the ark of Jehovah come to me?” and Exodus 20:24 : “In all places where I record my name, I will come to thee and bless thee.” Jerusalem might already, by anticipation, be called “the city of Jehovah,” and because, with his approbation and as his servant, David had there fixed his capital. 3. I will set no wicked thing before mine eyes—Literally, No thing of Belial, a designation of worthlessness, lowness, impiety. He would not propose to himself such, as an object of pursuit or desire. His state policy, like his private life, should be upright. With this verse begins especially his plan and vow of kingly conduct, as what precedes more fitly applies to his personal and private life. Work of them that turn aside—Literally, work of deviations; or, taken in the concrete, (as in Hosea 5:2; Psalms 40:5,) the work of revolters; men who depart, or diverge from, law and truth. Psalms 125:5 4. A froward heart—A heart turned from the right way. Such is never to be trusted. I will not know a wicked person—That is, not to approve. I will not tolerate a wicked person as an officer of government or a servant of my house. “Froward heart” and “wicked person” form the parallel here. So also “I will not know,” is explained by “shall depart from me,” in the first member. 5. Whose privily slandereth his neighbour—The most dangerous and the most detestable of practices, not unusual in kingly courts, especially in oriental lands. David had suffered more from this element in Saul’s court than from any other cause, and execrated it often, as in Psalms 120. See Proverbs 30:10. Him will I cut off—He speaks as a king holding the sword of justice. The protection of society required it. Secret slander in official counsel is a dangerous form of bearing false witness; and where it maliciously involves the life of the innocent should be punished, like all conspiracy against life, with the same forfeiture. Such justice was recognised among the heathen. Compare the case of Haman in Esther 7:10, and of Daniel in Daniel 6:24. High look and a proud heart— Literally, lofty of eyes and broad of heart. Haughtiness and the inflation of vanity and self-conceit seem to be the qualities here condemned. Will not I suffer—I am not able to endure. 6. Mine eyes shall be upon the faithful—I will choose my officers of government with reference to their moral qualities and merit, rather than to the accidents of wealth or birth. He that walketh in a perfect way—He alludes to Psalms 101:2. He had chosen for himself the same. 7. He that worketh deceit—David reiterates his purpose to cut off flattery and falsehood. His horror and execration of these are expressed in Psalms 52:1-7 8. I will early destroy—Literally, In the mornings I will cut off. The plural form of the noun denotes a recurrence, or repetition, of the act, as often as occasion requires; and the figurative sense of the Hebrew word morning— namely, early, speedily—expresses the promptness with which he designs to execute the laws against the wicked. “Day by day will he execute his work of righteous judgment, purging out all ungodliness from the holy city.”—Perowne. But the allusion is supposed, by some, to be to the oriental custom of holding judicial courts in the morning. See Jeremiah 21:12; and compare Luke 22:16, and John 18:28. Wicked doers— This is the class which David would cut off: not simply men devoid of heart piety, but men actively engaged to introduce practices subversive of the religion of Jehovah, and hence enemies of the state as well. The government of the Hebrews was a theocracy; God was their real king and lawgiver. He had called and organized them, and appointed their laws and rulers. Their existence was a provision of God in the historical development of redemption, and what was against his laws was against the commonwealth, and the far reaching ends of providence. Such rebellion against God was treason as well. No similar government has ever been known upon the earth. The city of the Lord—As Jehovah was the true sovereign, so it should be the height of David’s ambition to make his city worthy of his abode. The New Testament prototype of this city—the “New Jerusalem,” the “Jerusalem which is above… the mother of us all,” (Galatians 4:26,)—is given Revelation 21:27. A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD.Although this psalm is written from the standpoint of individual experience, it also speaks from the heart of the nation. Its allusions are too highly national and historic to be mistaken, and the writer often personifies the condition and the longings of his people. It was evidently written by one of the Babylonian exiles—an ancient, or “chief father,” of the people—and a genuine Israelite. The sorrows of his people are his sorrows, and their hopes his hopes. He lives only in their life, and both hang upon the one only, immutable, everlasting, and faithful God. The psalm was written toward the close of the exile, according to the time set by the prophet Jeremiah, but before any political or government measures had been taken by the king of Persia to restore to the exiles their freedom. This accounts for the alternations of hope and despondency which appear. The reader is referred to the notes for particulars. The psalm properly synchronizes with Daniel 9.The divisions of the psalm may be made as follows: The prologue, Psalms 102:1-2; the complaint, Psalms 102:3-11; the hopeful consolation, Psalms 102:12-22; the retrospect of adversity, Psalms 102:23; the prayer, and ground of trust in the darkest hour, Psalms 102:24-27; the final triumph of faith, Psalms 102:28.TITLE: A Prayer of the afflicted—Or, as the Vulgate has it, “The prayer of the poor man.” Elsewhere, the titles are generally historic or musical notations; here, (as in Psalms 88,) it is a dedication to the afflicted—the humble poor— “when he is overwhelmed (languishes) and pours out his complaint before Jehovah.” See Psalms 61:3; Psalms 142:3 1. Hear my prayer—The invocation of Psa 102:1-2 is replete with those familiar forms which appear often in the Davidic psalms, and which are common, also, to all earnest, agonizing prayers. See Psalms 18:6; Psalms 27:9; Psalms 39:12; Psalms 143:7 3. My days are consumed like smoke—Or, My days have ended in smoke. Life, once so real, so desirable, has passed away like “smoke,” which dissolves and disappears. The same is an Eastern proverb to this day.Burned as a hearth—Consumed like a fagot. The judgments of God have dried up my bones like a fagot, or brand, in the fire. Psalms 69:3 4. My heart is smitten, and withered like grass—The word here translated “smitten,” in Psalms 121:6, denotes a sunstroke. “Withered like grass,” is an allusion to the effect of the sirocco, or, perhaps, to the June sun, which, in that climate, withers the grass upon the hills to a brown and desolate appearance. On the sirocco, see note on Psalms 103:16, and on the heat of the sun in May and June, see Matthew 13:6. Forget to eat my bread—The loss of appetite is a natural effect of great sorrow. Psalms 107:18; Job 33:20 5. Bones cleave to my skin—From emaciation. Job 19:2; Lamentations 4:8. 6. Like a pelican of the wilderness—The idea is solitariness. The “pelican,” ÷àú, (kaath,) though under some circumstances a social bird, is noted for its habits of retiring to solitary places to rear its young, also to devour its prey, when it will sit, for hours together, motionless. It is a water bird, large, clumsy; inhabiting lakes and swamps in desert or retired places. The word is translated cormorant, Isaiah 34:11; Zephaniah 2:14. In the law it is placed among the unclean birds. Leviticus 11:18. Owl—Another of the birds of solitary habits, called by the Arabs “mother of the ruins.” 7. As a sparrow—On the original word for “sparrow,” see note on Psalms 84:3. Solitariness is, here, the idea, as in Psalms 102:6, and is the characteristic of the bird alluded to. But the common “sparrow” is excessively lively, gregarious, and bold. The text better suits the habits of the blue thrush, (Petrocossyphus cyoneus.) “This bird is fond of sitting on the tops of houses, uttering its note, which, however agreeable to itself, is monotonous and melancholy to the human ear.”—Wood. 8. Mine enemies reproach me—This was a chief source of his distress. They taunted him as one forsaken of God. Psalms 42:3; Psalms 42:10; Micah 7:10. Mad against me—They rage “against me.” They act like men devoid of reason. Sworn against me—The peculiar form of the expression would indicate that they used him as a common formula of cursing, as in the passage, “The Lord make thee like Zedekiah and like Ahab,”Jeremiah 29:22. See, also, Isaiah 65:15. We know this was the reproach of the exiles while in Babylon, Zechariah 8:13. This accords well with the historic occasion of the psalm. 9. Eaten ashes like bread—As a mourner, he sits in, and covers himself with, ashes. (Lamentations 3:16,) and they mingled with his scanty food. Or, by a strong figure, it may mean “ashes instead of bread.” So, also, “My tears have been my food”— “bread of tears.” Psalms 42:3; Psalms 80:5 10. Lifted me up, and cast me down—Both honour and shame, prosperity and adversity, are from God; the one, the reward of obedience; the other, the punishment of sin. This was true of the nation. Compare Psalms 30:7; Psalms 104:28-29 11. Shadow that declineth—Which lengthens and darkens till it loses itself in night. Withered like grass—See on Psalms 102:4 12. But thou, O Lord—The complaint is ended. Faith lifts the curtain and opens a new scene. The remainder of the psalm is illumined with the joy of hope. Shalt endure for ever—The word rendered “endure,” here, would be better translated enthrone, as in Psalms 2:4; Psalms 9:7; Isaiah 14:13; Lamentations 5:19; Zechariah 6:13. “But thou, Jehovah, shall for ever sit [enthroned].” It was this doctrine of the everlasting dominion of Jehovah which sustained faith, and gave comfort and the joy of hope in the darkest adversity. 13. Thou shalt arise, and have mercy upon Zion—Here is touched the point of the psalmist’s grief, (the miserable state of the people,) and the object of his chiefest hope, (their restoration to Zion.) As fixing the historic date and occasion of the psalm, this is decisive. The set time— “The set time” for terminating the captivity, and bringing back the people. See Dan.Psalms 9:2; Jeremiah 25:11-12; Jeremiah 29:10; Isaiah 40:2. God has just limits to his chastisements, and remembers “mercy” in due time. 14. Take pleasure in her stones… favour the dust—Not the “stones” to be prepared for the new city and temple, but the ruins of the old, as left by Nebuchadnezzar’s army. See Psalms 79:1; Psalms 74:2-3. The “stones” and “dust”—rubbish and debris of the old city—are still dear to them. Their hearts lingered here. Psalms 137:5-6. So the spiritual Zion, the true Church, in glory or in reproach is dear to the hearts of all her true children. 15. So the heathen shall fear the name—Both the exile and the deliverance shall bear such marks of the supremacy and providence of Jehovah, that the nations shall be impressed with fear of his name. The result of all will be glory to God. This was literally true. 16. When the Lord shall build—A repetition of the thought of Psa 102:15. The building up Zion, and the Lord’s appearing in his glory, are simultaneous. See Isaiah 40:1-5 17. The prayer of the destitute—Although the deliverance of the exiles was signally the work of God, and promised, yet they were to pray for it as a condition of fulfilment. Jeremiah 29:12-13; Ezekiel 36:37; Daniel 9:2-3. Destitute—Literally, Naked. The word denotes utter poverty and helplessness. Yet God despises not their prayer. 18. This shall be written— “The only place in the psalms where the memory of great events is said to be preserved in writing.”—Perowne. Elsewhere left to oral transmission. Psalms 44:1; Psalms 48:13; Psalms 78:2. The people which shall be created—That is, the Jewish nation, which should be resuscitated by the restoration. Calvin: “Their return was as a second birth—a new creation.” Same as “a people that shall be born,” Psalms 22:31 19. Looked down—Compare Deuteronomy 26:15; Isaiah 63:15. So manifestly was their salvation above all human power and skill. It came directly from Heaven. 20. To loose those that are appointed to death—Hebrew, the sons of death. They were rescued from under the “death” sentence. Same as Psalms 79:11. So imminent was the danger and opportune the help! 21. To declare the name of the Lord in Zion—The climax of this wonderful deliverance is, that Jehovah’s name should once more be celebrated in Zion, and his praise in Jerusalem. This was the realization of their highest hopes—of the nation’s greatest glory. 22. When the people are gathered—An anticipation, not unfrequent, of the submission of the nations to Jehovah, as in Psalms 22:27; Psalms 72:11, and in the later prophecies of Isaiah; but realized fully only in gospel times. 23. He weakened my strength in the way—The psalmist returns to a brief reminiscence of his affliction and the agony of his prayer, but in a more hopeful strain than in his complaint, Psalms 102:1-11. “In the way,” here, may be understood by means of “the way,” as “in fetters” means, by means of “fetters,” (Psalms 105:18,) and in “the way” means, because of “the way,” (Numbers 21:4,) or, it may signify that the visitations of God “along the way,” had bowed down his “strength.” But the former is the more probable sense. The allusion is to the journeyings of Israel in the desert. See Exodus 18:8; Numbers 17:12-13; Deuteronomy 8:2; especially, Numbers 21:4, “And the soul of the people was much discouraged because of the way.” The abrupt transition of Psa 102:23-24, is exceedingly impassioned and plaintive. 24. In the midst of my days—In the half of “my days”—when my life is only half spent. This cutting short of life was regarded as a great calamity—often a sign of judgment. As applied to the nation it was what Jeremiah had foretold to Judah, and Amos to Israel, that their “sun should go down at noon.” Jeremiah 15:9; Amos 8:9. Perowne says: “This deprecation of a short life springs not, in this instance, from a natural clinging to life, as in the case of Hezekiah, (Isaiah 38:10-11,) but from the intense desire to see God’s glory manifested in Israel’s restoration.” Thy years are throughout all generations—The consolation here drawn from the eternity of God is not in the abstract idea of his existence, but in the connecting idea of his covenant relation to his people. The generations of men perish, but the immutable word of God, like his own eternity, remains the same, and by that word Israel must be restored. See on Psalms 90:1; and compare Psalms 103:15-18; Isaiah 40:6-8 25. Of old hast thou laid the foundations of the earth—What is here affirmed of God, is, in the New Testament, quoted and affirmed of Christ.Hebrews 1:10. This is repeatedly done. Compare Jeremiah 17:10; Revelation 2:23. We are thus taught the personality and unity of the Father and the Son: “That all men should honour the Son, even as they honour the Father.” John 5:23. “For what things soever the Father doeth, these also doeth the son likewise.” John 5:19 26. They shall perish—That is, being created, they are perishable. Their existence is not necessary, but dependent; not inherent, but derived. “They continue this day according to thine ordinances,” (Psalms 119:91;) but not from any self-sustaining power. Therefore, nothing in man or nature is to be trusted, but God only, the Eternal, the Creator, the Faithful. Shalt thou change them—That is, If it be thy will so to do it will not contradict thine attributes. But the implication is, Thou wilt sooner change them than alter, or fail, in thy word of promise to thy Church. Thus the same form expressed more fully, “Heaven and earth shall pass away, but my word shall not pass away,” (Matthew 24:35,) is to be explained by “until heaven and earth pass away,” etc,, or, “it is easier for heaven and earth to pass,” etc., (Matthew 5:18; Luke 16:17,)—that is, it is a conditional proposition. But the Hebrews held to the doctrine that the earth and its atmosphere, and even the whole system of nature, would be destroyed, and from the ruins would spring a new and renovated state of things. The text, with many other passages, harmonizes with this view. See Job 14:12; Psalms 72:5; Psalms 72:7; Isaiah 51:16; Isaiah 65:17-18; Isaiah 66:22. The same is taught in the New Testament. 2 Peter 3:10; 2 Peter 3:12-13; Revelation 20:11; Revelation 21:1.In many other places the destruction of the heavenly bodies, and the darkening of the sun and moon, represent, symbolically, the downfall and catastrophe of nations, as in Isaiah 13:10-11; Isaiah 13:13; Isaiah 34:5; Ezekiel 32:7. “These very figurative expressions presuppose the literal idea,” (Knapp,) particularly as far as this earth is concerned. The word “change,” (çìô,) in the text, properly denotes a progressive change—a passing on to a further stage, (Isaiah 51:6; Isaiah 65:17-18; Revelation 21:27; 2 Peter 3:13;) and this geology itself makes probable, in the doctrine of catastrophe and renewal, and of progressive species. The text, with Zephaniah 1:14-18, especially Psalms 102:15, as rendered in the Vulgate, (Dies irae dies illa, etc.,) and 2 Peter 3:10, are supposed to have suggested that incomparable poem of the ages, “Dies Irae,” (Day of Wrath,) which, for five hundred years, has been the admiration of the Christian world, having passed into eighty versions. It is used in the Romish Church as the sequence for All Souls’ Day, and in all masses for the dead. 27. But thou art the same—Hebrew, But thou art he. Equal to, Thou art the unchangeable One. Compare “I am he,” Isaiah 41:4; Isaiah 46:4 28. The children of thy servants shall continue—Faith has thus reached the conclusion, “Because he lives, we shall live also.” The beginning and closing of this psalm exhibit the contrast between the contemplation of affliction from the human side, and from that of faith. Continue—Hebrew, dwell, that is, in the full expression, “dwell in the land,” as Psalms 37:29; Psalms 69:36.The application to Christ of Psa 102:25-27, in the first chapter of the epistle to the Hebrews, is, as above stated, according to a common practice, or law, in Messianic quotations, whereby what is said of Jehovah in the Old Testament is sometimes applied to Christ in the New. See on Psalms 102:25. A Psalm of David.This is one of the sweetest psalms of praise in the whole book. In Psalms 103:1 the author calls upon himself to bless God: first, for rich personal experience of the divine mercy, (Psalms 103:2-5;) secondly, for his forgiving grace and righteous judgments to Israel, (Psalms 103:6-12;) thirdly, for his tender consideration of human infirmity, (Psalms 103:13-16;) fourthly, for his faithful covenant mercy to such as fear him everywhere, (Psalms 103:17-18;) fifthly, for his universal dominion, for which angels, men, and all his works, should praise him, (Psalms 103:19-22.) The last clause of the psalm repeats the sentiment of Psa 103:1, thus rounding and completing this incomparable ode.The name Jehovah occurs eleven times in this psalm, and it speaks from the depth of conscious realization of that name as the covenant God and merciful Ruler of Israel. The turning away of anger, the tender and loving compassion of God, the readiness to forgive, the facts of recent forgiveness and redemption from the grave, are considerations which awaken the liveliest gratitude, and give freshness and vigour to the style. In artistic structure and in evangelical doctrine it is unsurpassed, while it has all the ease and vigour and naturalness of a Davidic production. Its occasion might suit his recovery and pardon after the reproof of Nathan, (2 Samuel 12;) or his restoration after the numbering of the people, (2 Samuel 24;) but more probably the former. There is no historic or internal evidence requiring us to set aside the title, which ascribes the psalm to David, but strong internal evidence to the contrary. According to Hengstenberg, Delitzsch, etc., the few Aramaic forms which occur are insufficient to date it after the captivity, and were added for poetic beauty to give ornament to the expression. 1. Bless the Lord, O my soul—To “bless the Lord” is to praise him by declaring his attributes and works, and offering thanksgiving. To “bless” an individual man is to invoke the favour of God upon him. See Numbers 6:22-27. “Soul,” here, cannot be taken as the intermediate, or psychical nature, between the mind and body, according to the Greek trichotomy, but the ego, the self, and is parallel to the all that is within me, or inward parts, in the next line; or, as we would say, my inmost soul—the depth of my being. It is to be a soul-work, not formal or lip service. David rouses himself to the sum total of all his higher powers in ascribing praise to God. The word “bless” occurs six times in the psalm. 2. Forget not all his benefits—A commandment of the law, Deuteronomy 6:12; Deuteronomy 8:11-14; (compare, also, Deuteronomy 32:15,) and a first duty of the creature. “He that has been blessed, and refuses to bless, has sunk from the state of a man to that of a beast.”— Hengstenberg. All—That is, any; the same word as in Psalms 147:20 3. Who forgiveth—The chief blessing to a guilty soul. But this is not only an acknowledgment of the uniform readiness of God to forgive, (as Exodus 34:6-7,) but a special confession of what God had done for him: and the freshness of David’s joy, and confession of pardon, and his repeated recurrence to the same thing, (Psalms 103:8; Psalms 103:10; Psalms 103:12,) evidence some recent remarkable instance of this forgiving grace, which accords well with the date and authorship assigned in the introduction. Compare Psalms 23, 116. The same applies to the second clause of the verse. Compare Psalms 38 4. From destruction—From death—from the grave. The word is elsewhere translated pit, grave, corruption; but it denotes a state of death in which the body returns to corruption. Here, also, in the idea of redemption from the grave, the germ of the doctrine of the resurrection is discovered. 5. Thy youth is renewed like the eagle’s—The allusion is to the fresh plumage of the eagle after moulting. The figure of Isa 40:31, is based on the eagle’s breadth and strength of wing. Instead of, “They shall mount up on wings as eagles,” the Septuagint erroneously has it, “They shall put forth new feathers like eagles.” 6. Righteousness and judgment—See note on Psalms 72:1. For all— For God is no respecter of persons. 7. His ways—God’s “ways,” or methods, in redemption. The allusion is to Exodus 33:13. It was not an objective revelation merely, but such a series of manifestations as well, as illustrated at once both the principles and the fact of his salvation. 8. Merciful and gracious—A quotation from Exodus 34:6 9. Chide—Contend, as an adversary at law. His anger—These words are not in the original, but “anger,” judicially construed, is implied. The exact doctrine of this verse is expanded Isaiah 57:16 and Micah 7:18-19. Always… for ever—Two Hebrew words signifying endless duration. The passage applies to the disciplinary and afflictive dispensations of God toward his children, as the context shows, (compare Exodus 34:6-7; Psalms 78:38,) not his judgments on the wicked, as in Psalms 73:18-20; Psalms 9:17 10. He hath not dealt with us after our sins—Although the Lord had often chided the Israelites for their sins, and allowed his “anger,” at times, to break forth in just punishment, his judgments had never been as severe as the occasion merited, but mercy had ever tempered justice in all his dealings with them. Nor rewarded us—A repetition of the same thought, making a synonymous parallelism. 11. As the heaven is high above the earth—The highest measure of comparison the mind can grasp. Comp. Psalms 36:5; Psalms 57:10. Them that fear him—So, also, Psalms 103:13; Psalms 103:17-18. This shows he is speaking of God’s fatherly chastisements of his people. He looks at their sin in the light of their earthly misery and temptation, (Psalms 103:14,) and mingles compassion with severity, “that we might be partakers of his holiness.” Hebrews 12:10 12. As far as the east is from the west—The antithesis denotes the extreme boundaries of the world or universe. For the figure, see on Psalms 50:1. The phrase is proverbial for what is measurable, as in Psalms 103:11. So far hath he removed our transgressions—A testimony to the witness of absolute forgiveness and acceptance worthy of the New Testament. 14. Our frame—Our formation, or workmanship, referring specially to the body, or perishable nature. The reference is to Genesis 2:7 : “The Lord God formed man of the dust of the ground.” See notes on Psalms 139:15-16 15. As for man—As for the human race, “man” being used collectively of all men, as Deuteronomy 32:26; Job 7:17; Psalms 8:4-5. Grass… flower—Emblems of frailty and beauty. Job 14:2; Psalms 90:6 16. The wind passeth over it—The allusion is to the east and southeast winds, which, coming from the hot desert of Arabia, pass over Palestine with vehemence, destroying life, withering grass and herbage, and exhausting the strength of men and animals. See Ezekiel 17:10; Ezekiel 19:12; Hosea 13:15. It is gone—Hebrew, It is not. Such is our transient, mortal life. But the language applies specially to wicked and worldly men who have their portion in this life and forget God. See Job 20:9; Psalms 37:10; Psalms 73:19-20. The place thereof shall know it no more— Taken almost literally from Job 7:8 17. But the mercy of the Lord—The adversative sense of the conjunction marks the contrast between the perishable and frail in man, (vers. 15, 16,) and the everlasting “mercy” and faithfulness of God to “such as keep his covenant.” Psalms 103:17-18. Everlasting to everlasting—From eternity to eternity. By a law of interpretation the words are limited only by the nature of the subject. Unto children’s children—A quotation from Exodus 20:6; Exodus 34:7; Deuteronomy 7:9 19. The Lord hath prepared his throne in the heavens—In contrast with “man,” who is “dust.” Psalms 103:14. From this majesty of God, his ability to perpetuate mercy through all generations to his faithful children is inferred, and the doxology of Psa 103:20-22 is due. Comp. 1 Chronicles 29:11-12. Over all—Over the universe of created beings, as Psalms 103:22 20. Angels—A designation of an order of beings, not an office, as messengers. Compare the call upon angels, Psalms 29:1-2; Psalms 148:2. The call is grounded in our fellowship with them. Hebrews 12:22-23. If the doctrine of archangels was thus early understood, as in later times, (see Daniel 8:16; Daniel 9:21; Daniel 10:13; Daniel 10:21; comp. Luke 1:19; Revelation 8:2; Revelation 12:7; Tob 12:15,) the following descriptions might well apply to them. Excel in strength—Hebrew, Mighty of strength. The word mighty, (English version, “excel,”) denotes the highest reach of finite “strength,” skill, and endurance, such as, when applied to man, distinguishes the hero-warrior. That do his commandments—That execute his word. They are the executive messengers of God. Hearkening unto the voice— Denoting both attentiveness to learn, and promptness to execute. “As soon as they hear the voice of God they promptly obey.”—Hammond. An example to us. 21. Hosts—Not the heavenly bodies, (as in Deuteronomy 4:19; Deuteronomy 17:3; Psalms 33:6,) but the collective whole of all orders of celestial beings, as 1 Kings 22:19 and Psalms 148:2. Compare Daniel 7:10. Ye ministers—Same as “hosts” in previous clause. Angels are called ministers, in Hebrews 1:14; Psalms 104:4; Daniel 7:10 22. All his works—All animate and inanimate creatures, the universe, as Psalms 103:19. Bless the Lord, O my soul. The thrice “Bless the Lord, O my soul,” (see Psalms 103:1-2,) answers to the thrice “Bless ye the Lord;” and, as if to place his own obligation above that of all other beings, he fitly begins and ends the psalm alike, with the same personal call, “Bless the Lord, O my soul.” The psalmist herein furnishes an instructive example to all believers who have sought and found forgiving and accepting grace. This “great hymn of creation,” as it has been aptly called, is an expansion of the first chapter of Genesis for practical and devotional ends. Like all Hebrew conceptions of nature, it makes no account of secondary laws, but brings the Creator directly before the mind as acting upon matter and organism, and bringing forth the varied purposes of his wisdom and goodness. There is no exact order of the “six days’ work” observed, but, viewing the works of creation as finished, the psalmist celebrates the wonderful providence of God as in continual manifestation throughout the vast realms of being. The psalm is exceedingly rich in fact and imagery, and variety and naturalness of scenery. Some parts seem almost an anticipation of modern geology, (as Psalms 104:6-9,) at the date of the latter part of the drift period, (which synchronizes with the historic date of the first chapter of Genesis,) and Psalms 104:29-30, of the order and succession of organic life upon our globe. The object of the psalm, as indicated in the first and closing verses, is to inspire praise and reverence to God, who is not only Creator, but the supreme, wise, and beneficent Ruler, and who, through nature, touches us at every point of our being. The last verse is an inference that a just, moral government, also, is over men. The substantial agreement of the first and last verses of this psalm with those of Psalms 103, together with the fact that in several manuscripts they are written as one, has led some to suppose it was a continuation of the latter, to which it forms a counterpart—this treating of God’s works and sovereignty in nature, that in grace. The Hebrew gives no author or title, but the Greek Version assigns it “to David,” τωΔαυιδ. 1. Compare first clause with Psalms 104:35, and Psalms 103:1; Psalms 103:22. Thou art very great—It is fit to open an ode on creation and providence with an address to their ever blessed Author, and in these ascriptions of honour and majesty the poet not only strikes at once into the sublimest part of his theme, (as Psalms 104:31-32,) but shows an example of reverence and piety. 2. Who coverest thyself with light—The text simply roads, “Who coverest with light,” there being nothing answering to “thyself” except the masculine form of the participle, while the object of the verb is left to be suggested by the connexion. Exley (Commentary on Genesis) understands it of covering, or overspreading, the earth with “light,” being the first day’s work. Genesis 1:3-5. This gives a good sense, and certainly the psalmist already begins, in the second member of this verse, to speak of the acts of God in the six days’ work. Stretchest out the heavens—An allusion to the second day’s work, “Let there be a firmament,” etc.Genesis 1:6-7. The action of this day’s work was upon the atmosphere, adapting it in a higher degree, as the pabulum of life, to plants and animals, and especially to the higher uses of man. The disordered state of the atmosphere prior to this was a prominent feature of the Hebrew cosmogony. In Job 38:9, the “cloud” and “thick darkness,” or the darkness of thick clouds, (òøôì,) is represented as “swaddling” the abyss. But the air now becomes pellucid, elastic, and animating. Like a curtain— The word means a hanging, or covering, of a flexible and tremulous substance, like a tent cloth, sometimes, the tent itself. Thus the sky, or expanse, seemed spread out like a tent covering. The present participial form of the verbs (art covering, art stretching out, or spreading) teaches a present connexion of God with his universe, as if the acts of creation were still perpetuated in an all sustaining providence. 3. Layeth the beams of his chambers in the waters—The idea of a celestial reservoir, or ocean, whether as a poetic image or a fact, is alluded to, grounded on Genesis 1:6-7. The region of the rain clouds is intended. See on Psalms 104:2. The figure is taken from architecture. To lay “the beams” is to frame them solidly together. Nehemiah 3:3; Nehemiah 3:6, “Chambers,” here, do not mean the supreme heavens, the blissful abode of God, but literally the upper rooms, (so Septuagint and Jerome,) that is, the upper regions of the atmosphere in general. The “beams” of these “chambers” seemed to rest upon the region of the rain clouds. From these same “chambers” God waters the hills. Psalms 104:13. Here, upon the clouds, he builds his superior, though not his supreme, apartments. From these regions proceed the more sensible tokens of God, as rain, hail, snow, lightning, and thunder; and they were looked upon with awe as the temporary abode of God, an idea which a tropical thunderstorm is well suited to suggest. See Psalms 18:11. The clouds his chariot—The figure is changed, but fixes the location of the “chambers,” just noticed, and of the “heavens,” Psalms 104:2. See Isaiah 19:1. And thus when God would send rain, he is said to “bow the heavens” (clouds) and come down; a beautiful expression of a fact in nature. Psalms 18:9. Wings of the wind—See Psalms 18:10. The allusion in this verse, also, is to the work of the second day. 4. His angels spirits—Some have reversed the order of the Hebrew words, and translated, “Who maketh the winds his messengers, and the flaming fire his ministers;” but the apostle (Hebrews 1:7) has decided the meaning, making “angels,” here, not a term of office but an order of celestial beings, so that the authorized English version is to be retained. A comparison is here, undoubtedly, to be understood, though the usual Hebrew particle is omitted by ellipsis. The sense would then be, “He maketh his angels as winds, and his messengers as lightning”—two of the most powerful, subtle, and swift-moving forces known to the Hebrews, as emanating from the “chambers” where the God of nature, while operating upon nature, is supposed to have his seat. Psalms 104:3; Psalms 104:13. On flaming fire, (lightnings,) see Psalms 78:48; Psalms 105:32 5. Laid the foundations of the earth—Literally, founded the earth upon its foundations, a poetical figure for a firm placing of the “earth” in its proper sphere. See Psalms 119:89-91. Compare Job 26:7; Job 38:4; Job 38:6. Its place is fixed by an almighty fiat, not by chance, or evolutionary laws.For ever—Literally, for ever and ever. 6. Thou coveredst it with the deep—The word “deep,” úäåí, (tehom,) means, agitated “deep,” “mass of raging waters,” flood. So Psalms 42:7. Compare Job 38:8, “Who shut up the sea… when it brake forth?” or, after it had broken forth. The language suits an unwonted, lawless condition of the waters of the ocean, answering to the geological theory of the drift period, immediately preceding the human or historic era. This description of the state of the earth prior to the first day’s work assumes the existence of land and water, and is against the notion of a chaos, the rudis indigestaque moles of Ovid. (Metem., lib. 1:10.) Mountains—The existence of these before the “six days” of Moses is another important coincidence with modern science, and a total refutation of the heathen theory of a chaos, adopted by the old commentators. 7. At thy rebuke they fled—There is a harshness in the words “rebuke,” voice of thy thunder, and in the terror implied in the terms “fled,” hasted away, as if they deemed that God was displeased at them, because, says Hengstenberg, “God is the enemy of disorder, and because the waters stood in an attitude of hostility to the realization of his purpose to manifest his glory on the earth.” This also favours the hypothesis that the condition of the earth’s surface was that of disorder and desolation, by reason of the undue prevalence of the waters of the ocean, which now give way to the present order of things. See the original fiat, Genesis 1:9, and Compare Psalms 106:9; Nahum 1:4; Psalms 18:15; Isaiah 50:2 8. Up by the mountains… down by the valleys—A reference to the subsidence of the waters to the present bed of the ocean. Unto the place which thou hast founded for them—This shows that the deep cavity of the ocean, being a sunken area, “varying in depth from 1,000 feet or less, to probably 50,000 feet,” was not left to the blind operation of natural causes, but was a matter of divine forethought and design. 9. Thou hast set a bound—This impassable boundary of the ocean was a perpetual wonder to the Hebrew mind as a mark of infinite power, wisdom, and goodness; (Job 26:10; Job 38:10-11; Jeremiah 5:22;) and fitly so, for the area of the ocean, as compared with the dry land, is as eight to three, and the security of the dry land, with its inhabitants, is wholly due to the depression of the ocean bed and the corresponding elevation of the land above the ocean level. This elevation of the continents above the sea is estimated to average one thousand feet. If all the dry land above the present ocean level were cast into the ocean it would raise the water only about three hundred and seventy-five feet, and “it would take forty times this amount to fill the oceanic depressions.”—Dana. How wonderfully, then, has God “shut up the sea,” and said, “Hitherto shall thou come, but no further.” Job 38:8; Job 38:11. The slow and local changes of the lines of sea shore, of which geology takes notice, is no contradiction of the text, for it is of the passing its boundary to again cover the earth that the text speaks. That they turn not again to cover the earth—This language supposes that the recent prevalence of the ocean was lawless, not its proper state—not consistent with the ultimate designs of the Creator in regard to animal and vegetable life. This is the bearing of Psa 104:7-9, and is a remarkable coincidence with geological statements. If ever geology shall reach a demonstration of the causes which have produced the phenomena of the post-tertiary formations, particularly of the drift and erratic block period, these verses, together with passages from the book of Job and the first chapter of Genesis, may receive a clearer explanation than can now be given. Where Scripture refers to objects or phenomena of nature, or of archaeology, the things themselves must be understood before the language can be fully interpreted. We wait the demonstrations of science. 10. He sendeth the springs into the valleys—The poet here suspends his direct notice of the “six days’ work,” to speak of the works of providence.After the ocean, it is fit that he should speak of springs in the mountains and hills, for these proceed from the ocean through evaporation and the containing and carrying power of the atmosphere. Of this hydraulic system of nature the Hebrews had knowledge. Ecclesiastes 1:7; Genesis 2:6; Amos 9:6. ðäìéí, (nehaleem,) generally means rivers, but sometimes wadys, or valleys. It may here take either sense. “He sendeth,” refers the origin and uses of springs and fountains directly to the act of God, who “sendeth” the waters of the ocean to the elevated lands of the continents to create fountains, which he causeth to flow down and irrigate the valleys, or to empty into the larger streams. 11. Beast of the field—A term for land animals in general. Wild asses— Here mentioned, perhaps, as specimens of animals inhabiting parched deserts, familiar with suffering from thirst, and hence extreme examples of divine care. For their habits, see Job 39:5-8; Isaiah 32:14 12. By them—Literally, Above, or over, “them;” that is, over the banks of these streams, by which trees are nourished, the birds have their habitation, and give forth their voices. Fowls of the heaven—The phrase is opposed to “beasts of the earth.” Genesis 1:24; Genesis 1:26 13. Watereth the hills from his chambers—See on Psalms 104:3; Psalms 104:10. The earth is satisfied—The earth being, literally, watered from his “chambers,” “is satisfied,” being stimulated to its highest power of productivity, (Psalms 65:8-13; Jeremiah 14:22,) and thus, also, the earth, metonymically, that is, its inhabitants, as animals and plants, all things of the earth which have life—are supplied to satiety. So Psalms 104:14, and Psalms 145:16. Fruit of thy works—The context would require us to understand, by this, the result of God’s wise arrangements and adaptations in universal nature. 14. Grass… for the cattle… herb for… man—From the more general providence of nature, (Psalms 104:10-13,) the poet now enters more particularly upon the provisions for animals and man. “Grass for the cattle,” improperly translated hay, (Proverbs 27:25; Isaiah 15:6,) and rendered leek in the English version of Num 11:5, probably from the radical idea of greenness, sufficiently defines itself. (Job 40:15.) But more probably the Egyptian clover (helbeh) is intended, which, in its first and tender shoots, is universally eaten in Egypt as a salad, and, at a later stage, fed to the cattle. The “herb for the service,” or use “of man,” comprehends not only vegetables, but all breadstuffs and edibles. See Genesis 1:29; Genesis 3:18; Genesis 9:3. That he may bring forth—Whether the verb be construed as the act of man in tilling, or, more properly, of God in causing to grow, the idea conveyed is, the standing miracle by which man’s food comes “out of the earth.” See Job 28:5. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 15. And wine that maketh glad the heart of man—The “wine,” here, ééï, (yayin,) is the same as was offered to God in the daily sacrifice, (Exodus 29:40-41,) the offering of first fruits, (Leviticus 23:13,) and on other occasions. Numbers 15:5; Numbers 15:7; Numbers 15:10. it was the same, also, as is mentioned 1 Samuel 25:37; 2 Samuel 13:28; Proverbs 23:20; Proverbs 23:30-31; Isaiah 5:11-12; Isaiah 5:22; Isaiah 28:1; Isaiah 28:7; Hosea 6:5, etc. The mention of “wine,” oil, and bread in the same connexion, the characteristic products of the country, (Deuteronomy 12:17; Jeremiah 31:12,) would indicate a blessing in some form, but the predicate, “maketh glad,” or merry, “the heart,” carries with it a significant admonition as to wine. See Ecclesiastes 10:19. The Hebrew of the text simply says, Wine will make the heart of man merry, stating it merely as a fact, without either approving or condemning its use. But the making “glad the heart of man,” may be affirmed of unfermented wine not less than fermented. 16. Trees of the Lord—That is, Great trees, such as, in the vegetable kingdom, proclaim the greatness of the Lord, as the cedars of Lebanon. To the same effect, “Trees… which the Lord hath planted:” Numbers 24:6 17. Birds make their nests—For which, as a subordinate reason, the “trees” (Psalms 104:16) were prepared. Stork—A large, wide-winged, (Zechariah 5:9,) migratory bird, of high flight, and noted for itsaffection toward its young, its family life, and its sagacity in observing its time of passage. Jeremiah 8:7. Fir trees—Probably the Aleppo pine. “This tree fulfils all the conditions which a stork would require in nest building. It is lofty, and its boughs are sufficiently horizontal to form a platform for the nest, and strong enough to sustain it.”—Wood. 18. Wild goats—The name occurs but twice more in Scripture, (1 Samuel 24:2, Job 39:1,) and applies to the ibex, or steinbok, a species of wild goat well known in Europe; also in Arabia and the East. Its Hebrew name is derived from a word which signifies to climb, and is given for its marvellous surefootedness in the mountainous regions which it inhabits. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 19. The psalmist passes to the fourth day’s work. Genesis 1:14. The moon for seasons—The day was determined by the apparent revolutions of the sun, the week, by the return of the sabbath, (Genesis 2:2; Exodus 20:11,) but the year, which was a division of time first suggested by summer and winter, and the regular returning fruits of the earth, was early reckoned by lunar months. The word “signs,” (Genesis 1:14,) is not to be understood of portents, but of division marks of time. Sun knoweth his going down—The time and place, as if he were endowed with knowledge. See Job 38:12. The allusion is to the exactness of the apparent motion of the sun, or the diurnal revolution of the earth. But this is only as a drop to the ocean compared with all the motions of the heavenly bodies and systems of worlds. So perfect are the works of God! 20. Night—To Psalms 104:23 he restricts his note of time to day and night.Creep—Here used for the stealthy movement of beasts of prey. 21. Young lions—The word denotes one in the vigour of life, as distinguished from the “old lion” which “perishes for lack of prey.” Job 4:11. Roar—Thus startling and bewildering their prey. Seek their meat from God—That is, in seeking their meat conformably to the laws of the nature which God gave them, they seem to ask him for food. Job 38:41 22. The sun ariseth—The signal for the wild beasts to retire, and for man to go forth. 23. Goeth forth—These words are more significant in the East than with us. There the universal custom of city or village life left, and still leaves, their fields often far from home. “The people of Ibel and Khiem, in Merj ‘Aiyun, for example, have their best grain growing fields down in the ‘Ard Huleh, six or eight miles from their homes.”—Thomson. The country referred to is in the plain north of Lake Merom. The dignity of man above the noblest of the wild beasts is here preserved. They seek their food by night, he by day; they “creep forth,” he “goeth forth;” they for prey, he “unto his work and to his labour.” 24. In wisdom hast thou made them all—And he that fails to see and confess it has his character given Psalms 14:1 25. This great and wide sea— “The words,” says Delitzsch, “properly signify that sea, yonder sea.” In speaking of it the psalmist advances to the fifth day’s work, (Genesis 1:20-22,) and views it as a world of living creatures, and as a path of commerce. Creeping—Moving or gliding.Beasts—Living creatures. 26. There go the ships—The Phoenicians, with whom the Hebrews were well acquainted at this time, were the masters of commerce throughout the world. Leviathan—The whale, or sea monster. See on Psalms 74:14. To play—To sport; an indication of the ease and happiness of the inhabitants of the great deep. Applied also to land animals, Job 40:20. The whale is said to have inhabited the Mediterranean in primitive times; but the word applies to any monster of the waters. 27. These wait all upon thee—Here is the moral of all these beautiful allusions to living creatures. God feeds them. They wait on God as if their eyes were fixed on him in expectation of being fed, as the Hebrew denotes. See Job 38:41; Psalms 145:15; Psalms 147:9. In due season—Literally, In his time. The idea is that they, having no stores laid up, but seeking food only when impelled by hunger, are yet so supplied with means of sustentation, and endowed with instincts and prehensive appliances for discovering and securing their appropriate food, that to the eye of reason they discover and declare the wisdom and beneficence of the Creator, in thus providing for them. Compare Matthew 6:26 29. Thou takest away their breath—Compare Job 34:14; Psalms 146:4. Death is by a natural law of the Creator, by which he taketh back, or gathers to himself, as the word means, the “breath” which he gave. 30. Thou sendest forth thy spirit—The Hebrew word rendered “spirit” is the same as “breath” in the preceding verse. The allusion is to Genesis 1:2, where the Spirit of God appears as the forming and quickening energy. See, also, Genesis 2:7; Job 33:4. But these apply pre-eminently to man. Renewest… face of the earth—The force of the language in Psalms 104:29-30, would more fitly describe the succession of species than the generation and succession of individuals of a species, and every geologist will feel the force of the description thus applied. It is not by evolution of species, but by succession of species, that God develops his progressive plan. 31. The glory of the Lord shall endure for ever—This is proposed as the end of all his works, (Psalms 104:2; Psalms 104:24,) and the moral of this graphic and beautiful review. The second member of the verse is of the same import. The Lord shall rejoice in his works—With him is no great, no small. All alike come before him for special notice and care, and the beneficent ends and wise methods which characterize all his acts meet his ineffable complacence. “For his pleasure (that which he delights in) they are and were created.” Revelation 4:11. Sin only has disturbed this “sublime order,” and called forth his displeasure; and the millennium of the universe shall be realized when, by redemption, the harmony is restored. Then “all thy works shall praise thee, O Jehovah, and thy saints shall bless thee.” Psalms 145:10 34. I will be glad in the Lord—The original of the word rendered “glad” is the same as that translated “rejoice,” in Psalms 104:31. The one the joy of the Creator in his works, the other that of the creature in the Creator. “Between these two there exists a reciprocal relation, as between the sabbath of the creature in God and the sabbath of God in the creature.”— Delitzsch. 35. Let the sinners be consumed—Or, The sinners shall be consumed. These are not only the enemies of God, but of mankind. They are at war with the harmony of nature and well being of society, by opposing the purposes of God. Sin exists only in personal actors, and to pray against sin is to pray against the sinner only as such. Praise ye the Lord—Hebrew, Hallelujah. This is the first occurrence of this word in the Bible, and it is noticeable that it follows from a true insight into the works of God, the triumph of Jehovah, the downfall of the wicked, and the harmony of God and man. See Exodus 15:1; Revelation 19:1-8. In this psalm we have an example of a pious soul made exultant with holy joy and praise st the contemplation of the economy of God in nature, and the true relation of the Creator to all his works. Let it rebuke the selfishness of that religion which rejoices only in blessings personally received and enjoyed, without lively sympathy with God in all living things. “The works of the Lord are great, sought out of all them that have pleasure therein.” Psalms 111:2. The first fifteen verses of this psalm are found in 1 Chronicles 16:8-22, and are there assigned to David on occasion of the second removal of the ark. It was a moment in the national history for a review of the mercies and faithfulness of God along the ages, keeping covenant with his people in all their changing conditions. It is not necessary to seek further for the date of the poem. The Septuagint makes it a praise-psalm by inserting “hallelujah” in the title. In its subject it is an exhortation to praise God and faithfully keep his covenant, urged by a rehearsal of his judgments in the accomplishment of his promises to Abraham and the fathers. The poet simply follows down the order of events, aiming at nothing beyond giving the history a lyrical form. The poetic form is exceedingly simple, and the verses, which are throughout distichs, may be grouped as follows: Psalms 105:1-6, an earnest exhortation to give thanks and sing unto God, and to speak of and remember his works; Psalms 105:7-11, a rehearsal of God’s faithful remembrance of his covenant with Abraham, to give to his seed the land of Canaan; Psalms 105:12-24, the providence of God to his people in their earliest history, prior to the exodus; Psalms 105:25-38, the ever wonderful story of the exodus; Psalms 105:39-45, the desert life of Israel and their settlement in Canaan. See also introductions to Psalms 96, 106 1. Oh give thanks—This verse is the same as Isaiah 12:4. The one is copied from the other. Three particular modes of glorifying God are mentioned. The first is a personal offering to God of praise and thanksgiving; the second, prayer, as Genesis 4:26; Psalms 116:12; Psalms 116:17; the third to declare, teach, cause to be known among the people, (the nations) his deeds, Psalms 107:22 2. Sing—With the voice. Sing psalms—The word denotes singing, with playing on an instrument as an accompaniment. Talk ye—Either publish, as in Isaiah 53:8, or meditate, as the word often means; for meditation is speaking to one’s self. Psalms 119:48; Psalms 119:78; Psalms 143:5 3. Glory ye—Or, boast ye. Comp. Psalms 34:2; Galatians 6:14 4. And his strength— “Strength,” here, is sometimes understood figuratively of the sanctuary, as in Psalms 78:61. Thus, to seek God’s “strength” is “to be earnest and constant in attending upon the public worship of Jehovah in the place where his ark, the symbol of his ‘strength,’ is deposited.”—French and Skinner. But it is better to take it as in the English text. The “strength” of God was the refuge and defense of his people. See Psalms 27:1; Psalms 29:11; Psalms 68:34-35. It is parallel to seek his face—that is—his favour, in the next member. 5. Marvellous works… wonders—The words are nearly equal, with perhaps a rising in the sense, as if he would say, “his wonders,” his miraculous tokens. The allusion is to the miracles of Egypt, the desert, and the settlement in Canaan. Psalms 78:4; Psalms 78:12. Judgments—His judicial sentences, as in Psalms 105:7. God’s words are all of the nature of law, and his providential ‘“works” are illustrative applications of law. 6. Abraham… Jacob—He reminds them of their holy ancestry: they are the children of those whom God had called, and chosen, and loved; and he grounds the foregoing exhortation in these hallowed relations and memories. 7. He is the Lord our God—Having earnestly exhorted them to faithfulness and zeal in the service of God by a rapid glance at his works, and by their holy lineage, the psalmist now proceeds to extol the mighty acts of God, and his marvellous patience and fidelity through all the ages of their history, as their highest incentive to obedience and faithfulness. The mention of Abraham and Isaac (Psalms 105:6) had already suggested the “covenant,” which he intimates in the “our God,” and expressly mentions Psalms 105:8 8. Covenant—See Genesis 17; Genesis 22:16-18; Genesis 26:3-5; and Genesis 28:13-15. This was the foundation of their national, not less than their church, life and character, and of all the promises of God to them as a people. Compare Galatians 3:16-17. Commanded—Established with authority, as Psalms 111:9. This habit of appealing to the perpetuity and validity of the ancient covenant, and later of the covenant with David, is a remarkable feature of the faith of the Hebrews. It was their firm anchorage in perils, and their lifeboat in the wreck of the nation during the Babylonian captivity. See Psalms 89:2-4; Psalms 89:18-37; Micah 7:20. Thousand generations—Same as for ever in the first hemistich and Psalms 105:10.Deuteronomy 7:9. This “covenant” God had faithfully remembered, and the implied admonition to the people to remember it is at once delicate and forcible. 9. Oath—See Genesis 22:16; Hebrews 6:13-18; Deuteronomy 29:12 10. For a law—The covenant of Abraham was the fundamental law, or charter, of the Hebrew Church and commonwealth, as it is of the gospel. See Luke 1:68-75. Everlasting covenant—Literally so, as the nature of the subject requires us to understand it, for it contained the germ of gospel promise and doctrine. Galatians 3:8; Romans 4:13 11. Unto thee will I give the land of Canaan—This geographical position and isolation of the Hebrew Church was, historically, an essential element and starting point of the covenant, which has been more particularly described Psalms 105:8-11. All divine revelation and manifestation are thus grafted into human history. 12. In Psalms 105:12-24, the psalmist touches the salient points of Hebrew history from the patriarchs to Moses. Few—The Hebrews, in the times of the patriarchs, numbered less than any of the seven nations who held possession of Canaan. Deuteronomy 7:7; Deuteronomy 26:5; Genesis 34:30. Strangers—Same as sojourners, Psalms 105:23; Genesis 35:27 13. From one nation to another—From tribe to tribe among the original inhabitants of Canaan. The expression indicates not only an unsettled, but insecure, mode of life. The patriarchs sojourned among the Amorites, Hittites, Jebusites, Philistines, Canaanites, Perizzites, and were brought into contact with other tribes, besides their abode in Egypt. 14. Reproved kings—The allusion is specially to Pharaoh and Abimelech. Genesis 12:17; Genesis 20:3 15. Anointed—The “anointed” was the one set apart to a special purpose or office, whether as king, priest, or prophet, by pouring oil upon the head. In the Old Testament this anointing was a standing symbol of what we denominate, in New Testament times, the grace, gifts, and callings of the Holy Spirit. In the text it applies to the three Hebrew patriarchs. Prophets—Same as anointed. So called Genesis 20:7. The word here takes its radical sense—one who speaks under a divine influence. 16. Famine—Recorded Genesis 41:54-57. Staff of bread—That is, support of bread, their reliance for sustentation. This famine extended over Arabia, Palestine, Syria, and the surrounding nations. 17. He sent a man before them—The whole story of Joseph and the famine was a link in the chain of providence for bringing the Hebrew family into Egypt, and sustaining them under the shadow of the then mightiest government of the earth till the full time should come for their settlement in Canaan. 18. Hurt with fetters—The Egyptian laws were very severe against the crime of which Joseph was wickedly charged. “An attempt at adultery was to be punished with one thousand blows.”—Delitzsch. Joseph’s punishment was much lighter. Potiphar probably doubted the story of his wife. Still, Joseph was put with the “king’s prisoners” in a “dungeon,” or pit, “bound,” as guilty of a state crime, (Genesis 39:20,) until he obtained favour of the “keeper of the prison,” and his condition was alleviated. He was laid in iron—Hebrew, his soul came into iron. 19. Until the time—The trial of grace must come before the honour of reward. His word came—That is, His word came to pass, as 1 Samuel 9:6. The word of the Lord—The word which God revealed to him in prison and before Pharaoh. Genesis 40:12; Genesis 41:25. Tried him—The meaning is, that the interpretation which Joseph gave of dreams, while in prison, must come to pass, as a test of his supernatural knowledge, before he could gain the confidence of the king and rise above his reproach and suffering. 20. The king sent—This was the beginning of his exaltation. It was from the pit, or dungeon, by the supreme authority. Ruler of the people—Same as “king” in preceding line. 21. The description of Joseph’s affairs which follows is best interpreted by the history. Genesis 41:39-44. House… substance—Comprehending his subjects and realm. 22. At his pleasure—Hebrew, with his soul, a Hebraism for by his will. Absolute power. And teach his senators wisdom—He that could thus interpret dreams was justly placed over all wise men, magicians, necromancers, or astrologers, of the heathen. Compare Daniel 2:48; Daniel 4:9; Daniel 4:18 23. Israel… came into Egypt—This, with its results, explains the wonderful story of Joseph, or of divine providence concerning him. Land of Ham—So called from Ham, the father of Mizraim, which latter settled Egypt. Genesis 10:6. Egypt is everywhere called “Mizraim” in the Hebrew Scriptures. Egypt is its Greek name. 24. Made them stronger than their enemies—See Exodus 1:7-9, where they are said to be “more and mightier” than the Egyptians; that is, than native born Egyptians; probably, not more than the total population under the government. The defense of the nation rested with the native citizens. Not their numbers only, but the superior strength, of the Hebrews alarmed the Egyptians. At the time of the exodus the Hebrews are commonly computed to have numbered about two and a half millions, and up to the date of Exo 1:8, they had political power. from this to Psalms 105:38 the events leading to the exodus are rehearsed. 25. He turned their heart—God turned the heart of the Egyptians against Israel, not by a direct agency, but by being the occasion. The great increase of the Hebrews, which was of God, excited their jealousy, and brought on the oppression and persecutions which prepared Israel to leave Egypt without regret. Exodus 1:10, seq. Thus God often drops bitterness into our cup when we could not otherwise be weaned from it. 27. His signs—Literally, the words of his signs; that is, the meaning of his miracles, which were the tokens of his supremacy and of his will. 28. Darkness—This was the ninth plague. Exodus 10:21-23. The poet does not follow the historic order of the miracles. The causative form of the verb indicates a direct act of God. in producing this phenomenon, as distinct from ordinary natural darkness, fit emblem of the ignorance of the people and the wrath of God. They rebelled not—That is, Moses and Aaron, who are here to be considered the subject of the verb. Though reluctant to begin, (Exodus 3, 4,) they had stood firm to the word of God through all this terrible scene. 29-36. For an explanation of these verses see notes on Psalms 78:44-51 34. Locusts… caterpillars—These words must signify either different species of the locust family, or different stages of their propagation. The former seems quite probable, for the larva, or unwinged locust, does not fly, and could not be brought in by a “wind.” In Exodus 10, only the ΰψαδ, (arbeh, the common name for locust,) is mentioned, while in the text the arbeh and ιμχ, yelek, and in the parallel place, (Psalms 78:46,) the arbah and ηριμ, hhaseel, are named. But neither yelek nor hhaseel is ever translated “locust” in our English Version, but the former always “caterpillar,” and the latter either canker-worm or caterpillar. The distinction is seen Joe 1:4 : “That which the ‘locust’ (arbeh) hath left hath the canker-worm (yelek) eaten, and that which the yelek hath left hath the ‘caterpillar’ (hhaseel) eaten.” These words may be used, in the text and Psalms 78:46, interchangeably for greater variety of diction, but it would rather seem, upon a comparison of all the places where they occur, that they denote different species of “locust,” which have not yet been clearly identified. This idea greatly aggravates the features of the judgment upon Pharaoh, as leaving the land absolutely waste and barren in their track. 37. With silver and gold—God had promised Abraham (Genesis 15:14) that his descendants should “come out of Egypt with great substance;” and again to Moses, “When ye go ye shall not go empty.”Exodus 3:21. The words “silver and gold” refer to Exodus 11:2; Exodus 12:35, where the Hebrew word is not “borrow,” but ask, require; and in Psalms 105:36, where the word is rendered lent, the Hiphil form of the verb means, to suffer to ask; literally, to cause to ask, that is, to lend a willing ear to the asker, and to grant his request. “No proof can be brought that the word means to lend, as is commonly supposed. The word occurs again in 1 Samuel 1:28, and there it means to grant or give.”—Keil and Delitzsch. 38. Egypt was glad—God had prepared Israel, by their bitter bondage, to leave Egypt without regret; and by his judgments on Egypt had made the Egyptians willing, even glad, that they should depart. Exodus 12:31-33. The Egyptian account of the affair was, according to Josephus, (Con. App. 1:26, 32,) that the Egyptians expelled them by force of arms on account of their leprosy, their hatred of the Egyptian gods, and their military invasion of the kingdom, and pursued them into Syria. Compare with this, for absurdity, the Pharisees’ story of the resurrection of Jesus, Matthew 28:11-15. But, contrariwise, the masses of the people took sympathy with the Israelites. Exodus 11:2-3; Exodus 12:36. See note on Psalms 105:37 39. He spread a cloud for a covering—The “cloud” was for a screen from the sun’s heat by day, and for a light by night, and to indicate the times and directions of their marches. It was the standing symbol of God’s presence and protection. See note on Psalms 78:14, and compare Exodus 13:21-22; Nehemiah 9:12. Having reviewed the history of the exodus, the psalmist opens, in Psalms 105:39-41, a rapid survey of the wilderness life, which he sums up in the three miraculous wonders—the cloud, food, and the supply of water. 40. Quails—This would seem, by the order of events named, to refer to the first supply of quails, Exodus 16:12-13. For second supply, see on Psalms 78:26. Bread of heaven—Same as “angels’ food,” “corn of heaven,” manna. Psalms 78:24-25, where see note. 41. The rock—The reference is particularly to Horeb, Exodus 17:6. See note on Psalms 78:16 42. This and the following verses form the conclusion of the psalm. He remembered—These wonders were in fulfilment of God’s covenant with Abraham, (Psalms 105:8-11,) and in reward of the patriarch’s fidelity. 43. Brought forth his people with joy—A fitting type of the deliverances and triumphant joy of the spiritual Church. See Isaiah 35:10. And this joy should have remained with them through all their desert life. A joyful deliverance from sin, followed by rebellious, unbelief, murmurings, and discontent, can never recommend the religion of God and of Christ to a wicked world. 44. See on Psalms 78:55. Inherited the labour—Not the fields and vineyards only, but houses, cities, and all public works. 45. That they might observe his statutes—This is the ultimate end of all the wonderful dispensations of God in calling and planting his Church; and in view of so glorious a result of the divine dispensation, and the admirable methods for securing it, we join the psalmist in his closing “hallelujah.” The object of the present psalm is identical with the preceding—to rouse the people to the worship of God and the faithful observance of his holy covenant. But the methods of attaining this end are diverse. In Psalms 105 the judgments of God upon Israel’s enemies, and his faithful care of his people, are the chosen themes; in this, the disobedience of his people and God’s judgments upon their sins. The miracles of Egypt are here passed over, and the history of Israel through their desert life, and after their settlement in Canaan through the times of the Judges, is brought out. Psalms 106:1-2, are an invitation to praise and give thanks for the mercies of the Lord; Psalms 106:3-5 are a blessing pronounced upon the obedient, and a prayer for that salvation which belonged to the true covenant nation; Psalms 106:6-42, contain a confession of the national sins and unfaithfulness; Psalms 106:43-46 recall the forbearance and forgiving mercy of God when Israel repented; Psalms 106:47, is a prayer for national deliverance from their enemies, the heathen nations, and for the spirit of praise and worship; Psalms 106:48 is a doxology.The date of the psalm has been fixed by some in the reign of David; by others, late in, or after, the Babylonian captivity. We assign it to David, because its theme and tone constitute it a side piece, or pair, with Psalms 105, and because Psalms 106:1; Psalms 106:47-48, are copied from 1 Chronicles 16:34-36. We have already given reasons for taking the psalm as inserted in Chronicles as the original production of David, (see introduction to Psalms 96,) and have assumed that he took the first fifteen verses of that psalm (1 Chronicles 16:8-22) to prefix to Psalm cv, (see introduction to this psalm,) and the following eleven verses (1 Chronicles 16:23-33) to constitute, with some variations, the whole of Psalms 96. There is nothing improbable in the supposition that David should thus divide and distribute the psalms which were at first sung at the removal of the ark, in order to adapt their several parts to various occasions. Psalms 106:46-47, would suit well enough the Babylon captives; but would also find sufficient explanation in the practice of the heathen nations of making Hebrew captives during the period of the Judges, and in the repressed liberty of the Palestine Hebrews who dwelt among their unsubdued enemies. The preterit tense of the verbs shows he is giving a historical review, and the prayer of Psa 106:47 is general for all time. But to assume a postexilic date to this and the preceding psalms is to make the psalm-piece of 1 Chronicles 16 an unauthorized, and, indeed, historically a false, entry. 1. Praise ye the Lord—Hebrew, Hallelujah. The Septuagint and Vulgate place this word (in Hebrew two words, hallelu jah,) as the title of the psalm, and as such we must here accept it. It is not found in 1 Chronicles 16:34, from which this verse is taken. This is the first of a series of Hallelujah Psalms; so called because they begin with this word, consisting of Psalms 106, 111-113, 117, 135, 146-150. O give thanks— This was a favourite liturgical form for calling and inciting the people to the praise and worship of Jehovah. See 2 Chronicles 5:13; 2 Chronicles 7:3; Ezra 11:3; Jeremiah 33:11. Used, also, in later Maccabaean times. 1 Mac.Psalms 4:24. For ever—To eternity. Not only is God good in himself, but his outflowing, revealed mercy, is without end. 2. Who can utter—God’s manifested goodness is unspeakable, inexhaustible. 3. Blessed—The psalmist describes the character of the man upon whom will abide true happiness, namely, he who keeps judgment and righteousness—the act and the principle of rectitude—at all times. 4, 5. These verses are an earnest prayer that this blessedness of God’s chosen people may be his. 6. We have sinned—From this to Psalms 106:43 the strain of confession is unbroken and unrestrained. With our fathers—He does not palliate his own sin, nor that of his generation, by confessing that of his ancestors, but aggravates it, because they profited nothing by experience. And these old sins are now brought up to illustrate the forbearance and forgiving mercy of God, (Psalms 106:44-46,) as a ground of present hope. 7. Our fathers… in Egypt—Their sin and unfaithfulness dated back to the beginning of God’s redeeming mercy to them. At the Red sea—The allusion is to Exodus 14:11-12. At their first great trial after their departure from bondage they sinned, because they had failed to comprehend the moral intent of, and to profit by, all the great miracles of Egypt. Red sea—Hebrew, sea of soph; that is, sea of sedge, or flags, or sea-weed, so called on account of the quantity of weeds which float upon the water and line the shores, and of the growth of flags and reeds upon its inlets and lowlands. Thus, “Pi-hahiroth,” where they encamped, (Exodus 14:2,) is, according to Robinson, “Most probably a word of Egyptian origin, denoting a place of reeds—a salt marsh,” or a gullet, or champaign section running out from the sea between the hills. 8. For his name’s sake—This explains God’s apparent partiality of kindness toward the Hebrew nation. It was not because of their righteousness, but “for his name’s sake,”—from respect to his own character and the ultimate fulfilment of his purposes. The fact, therefore, that they were the organic medium through which God manifested before the nations his power, grace, and holiness, is no certain proof or test of their individual piety or good deservings. See Numbers 14:21; Ezekiel 36:22; Ezekiel 36:32 9. Rebuked the Red sea—See note on Psalms 104:7. Through the depths—Through the cavernous and rocky bed of the Red sea, as if it were an open country. Exodus 14; Isaiah 51:10 12. Then believed they his words—So Exodus 14:31. This was the immediate moral design of the miracle. All miracles are for the ultimate purpose of sustaining faith. 13. They soon forgat his works—Three days’ march from their encampment on the east shore of the Red sea brought them to Marah, (now Hawarah,) a distance of about thirty-six miles, where they murmured against Moses. Exodus 15:22-24. They waited not for his counsel— Here lay their perpetual fault and folly. Unbelief assumed that God had no settled plan and foresight as to their wants, and viewed everything from the standpoint of human ignorance and selfishness. 14. Tempted God—See note on Psalms 78:18 15. Gave them their request—See note on Psalms 78:29-31. Sent leanness—As their prayer was wicked, springing from unlawful desires and unbelief, (James 4:2-3,) so the answer was in wrath. Isaiah 10:16. God “slew the fattest of them,” (Numbers 11:33-34; Psalms 78:31;) that is, the most robust and healthy, to show it was a direct judgment for their sin. 16. Envied Moses… and Aaron—The allusion is to the conspiracy of Korah and his company. Numbers 16. Korah was a Levite, and Dathan and Abiram Reubenites. Psalms 106:1. These, with two hundred and fifty princes of various tribes, aspired to the high priesthood and leadership of the nation, demanding that these offices should be elective, and all be alike eligible to them. It is not certain whether the affair took place while at Kadesh the first time, or during the thirty-seven years of wandering. It was a fundamental rebellion against the whole organization of the nation by Jehovah, and punished as such. Aaron the saint of the Lord—Or, holy one of Jehovah. This was the point at issue, whether Aaron and Moses were the sanctified ones for their offices, exclusive of the common people. 89504e470d0a1a0a0000000d49484452000000d3000000d308030000002cd9d6eb00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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They made a calf—In imitation of the sacred bulls of the Egyptians— Apis, at Memphis, and Mnevis, at Heliopolis. But they called it Eloheem, God. It was not intended as a revolt from God, but as an image, or rather symbol, of God, and the feast in honour of it was called “a feast to Jehovah.” Exodus 32:4-5. They might have viewed it in the light of a cherubic symbol, of which the Egyptian worship had many. But it was a gross violation of the second commandment, and was thus considered.Exodus 32:8; comp. Acts 7:40-41. The whole affair shows the debased condition of the people, from their long residence in Egypt. In returning from Korah’s conspiracy to the calf at Horeb, the author reverses the historical order of events. Horeb—According to Robinson, this was the generic name for the whole range of mountains, and Sinai the specific name of that portion where the law was given. But Ritter thinks Horeb also applies to that particular section where the rock was smitten. Exodus 17:6. The names evidently are here used interchangeably. In passing from the plain er-Rahah into the Wady Shu’eib, or Convent Valley, the traveller still sees upon his left, at the mouth of the wady and on the edge of the plain, at the foot of the awful mount, the notable eminence called the “Hill of Aaron,” or “Hill of the Golden Calf,” a spot which tradition has well identified. Coincident with this is the fact that when Moses descended from the mount, before he came in sight of the people, he heard a noise of voices in the camp. Exodus 32:15-19. Palmer says: “Often in descending the Wady Shu’eib, while the precipitous sides of the ravine hid the tents from our gaze, have I heard the sound of voices from below, and thought of Joshua and Moses,” etc., as in the passage above quoted. It seems certain that Moses must have ascended and descended through this wady, the only feasible path to and from the great plains of er-Rahah and Wady Sheikh. Molten image—The calf might have been made of massive gold, but from the fact that Moses “burnt it and ground it to powder,” (Exodus 32:20,) it would seem to have been made of wood and plated with gold.Worshipped—From the formality of “building an altar and proclaiming a feast to Jehovah,” it would appear that sacrifices to Jehovah were first offered, as on the great feast days, (Leviticus 23,) followed by a festival. The whole affair was a strange mixture of Mosaism and heathenism. The word “play,” (Exodus 32:6,) which was part of the festive ceremony, must be taken technically of lewdness and debauch, added to singing, dancing, and shouting. It is translated “mock,” Genesis 39:14; Genesis 39:17. Compare also the worship of Baal-peor. Numbers 25 20. Their glory—The cloud of light, or fire, in which God appeared to them, as Exodus 16:7; Exodus 16:10; Exodus 24:16-17; Deuteronomy 5:24. In all these appearances “they saw no similitude.” Deuteronomy 4:12; Deuteronomy 4:15. In making one they fundamentally revolted from Jehovah, though they saw it not at first. Comp. Romans 1:23. That eateth grass—A description at once definitive of species and expressive of contempt. 21. They forgat God—This was the source of all their sin. See Psalms 78:11. The original passage is Deuteronomy 32:18 22. For the places here named see Psalms 106:9, and Psalms 105:23 23. He said… he would destroy them—The allusion is to Exodus 32:11-14. In the matter of the golden calf they had completely forfeited all the promises of the covenant. Had not Moses his chosen stood before him— “God puts the fate of the nation into the hand of Moses, that he may remember his mediatorial office, (Deuteronomy 5:5; Galatians 3:19,) and show himself worthy of his calling.” The proposal to destroy the people and make of Moses a great nation, “constituted a great test for Moses, whether he would be willing to give up his own people as the price of his own exaltation. And he stood the test.”—Keil and Delitzsch. 24. They despised the pleasant land—And so God despised and rejected them. So, in later times, they despised Christ and his offer of eternal life, and were again, and more fatally, despised and rejected. See Acts 13:46; Acts 18:6; Matthew 21:43 25. Murmured in their tents—See Numbers 14:2; Numbers 14:27; Deuteronomy 1:27 26. He lifted up his hand—In form of making oath, as in Deuteronomy 32:40; Genesis 14:22. In the passage alluded to, (Numbers 14:30,) for “I sware,” the Hebrew is, I lifted up my hand. 27. To overthrow their seed—As this is spoken of the “seed,” or posterity, of the unbelieving Israelites of the desert, it may refer to any subsequent periods and generations, and is founded on such general warnings as Leviticus 26, and Deuteronomy 28. To scatter them in the lands—This was so far fulfilled during the times of the Judges as fully to answer to Psalms 106:47, without resorting to the exile in Babylon. 28. Baal-peor—Or, lord of Peor. “Peor” is the same of a mountain of Moab, (Numbers 23:28,) mentioned in full elsewhere only in Numbers 25:3; Numbers 25:5; Deuteronomy 4:3; Hosea 9:10. “Baal” was the chief male divinity of the Phoenicians and Canaanites, as Ashtoreth was the female. His worship was very pompous and popular, cruel and obscene. Probably the same as that of Bel of the Chaldaeans, (Isaiah 46:1 :) sometimes called “Peor.” Numbers 31:16; Joshua 22:17. The allusion of the text is to Numbers 25:3. Sacrifices of the dead—So called because their idols were dead, inanimate, opposed to the living God: or, as Delitzsch, quoting from Jewish rabbins, “because the eating of meat consecrated to idols pollutes like a dead body.” For New Testament doctrine on this subject see 1 Corinthians 10:28-31. But Hammond thinks, that their Baal, plural Baalim, were only dead heroes whom they had deified and continued to worship, and hence sacrificed to the dead— which is quite probable. Hero worship was a popular form of idolatry. 31. Counted… for righteousness—Imputed as a righteous act. Compare James 2:24 32. Waters of strife—Hebrew, the waters of Meribah. This scene was at Kadesh, or Kadesh-barnea, in the wilderness of Kadesh, or Zin, on the second arrival of Israel at that place. Numbers 20:1-13. Probably, also, alluded to Psalms 105:41. It was also called Meribah-Kadesh, or the strife of Kadesh, (Deuteronomy 32:51,) and en-Mishpat, Genesis 14:7. Both Kadesh, (a holy place,) and en-Mishpat, (fountain of judgment,) indicate, historically, a religious association, which occasioned the names, and which might have been the punishment inflicted on the revolting Israelites st the miracle of water from the rock. Numbers 13; Numbers 14; Numbers 20:1-13. On this hypothesis, the name given in Genesis 14:7 would be used proleptically, which is not an uncommon act. Another Meribah was at Rephidim, in the vicinity of Sinai. See notes on Psalms 81:7; Psalms 78:16. Dr. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 33. They provoked his spirit—That is, they provoked Moses’s spirit, to whom the suffix pronoun must be understood to refer. Here was the first step in Moses’s sin. His meekness gave way to anger. Spake unadvisedly—The word rendered “spake,” means thoughtless, hasty, rash speaking, as in rashly or inconsiderately pronouncing an oath, (Leviticus 5:4,) and stands opposed to “the tongue of the wise,” Proverbs 12:18. For Moses’s speech, see Numbers 20:10. It was against the spirit and dignity of his office, and hence an unworthy representation of the mind and character of God. In the loss of his calm trust in God, (Numbers 20:12,) he lost, for the moment, his self-control, and failed both of reverent speech and accurate obedience, and the name of God was not sanctified before the people. Numbers 27:14; Deuteronomy 32:51. For this fault Moses was prohibited entering Canaan. Deuteronomy 3:24-26 34. They did not destroy the nations—This was the seventh great sin of the nation, according to the enumeration of the psalm. The command was given as stated Exodus 23:32-33, and reiterated in Joshua 23:12-13. But early after their settlement in Canaan their faith failed, the wars abated, and many powerful hostile cities and tribes remained. See Judges 2:3. These were thorns and snares to Israel in all future time. 36. They served their idols—This was but a natural result of such friendships as those against which they had been forewarned. 37. They sacrificed unto devils—Literally, unto lords, for thus the heathen regarded their chief divinities, as Baal. But these powerful ones, like Moloch, were destroyers, as the kindred form denotes, Psalms 91:6. The Jews looked upon them as demons. So the Septuagint, δαιμονιοις, and hence devils, in our English Version. Deuteronomy 32:17.Compare 2 Kings 16:3; 2 Corinthians 10:20 39. Thus were they defiled—See Judges 2:11-13 41. And he gave them—See Judges 2:14-15 43. Many times did he deliver them—See Judges 2:16-19 45. And he remembered for them his covenant— “Behold the goodness and severity of God!” The closing descriptions of the divine tenderness are exceedingly touching, as his judgments are fearful. Repented—A term, as applied to God, wholly anthropopathic, and by this accommodation to our infirmity sets forth the divine pity. The word simply means that God changed his administration with regard to them—as if he had changed his feelings—from condign judgment to compassion, in order that by every method he might win them back to him. 46. He made them… to be pitied—An exquisite touch in the poet’s description, and a doctrine, as to divine providence, infinitely worthy of God, and according to the prayer of Solomon in 1 Kings 8:50 47. Save us… and gather us—This was promised by Moses, when they should repent. Deuteronomy 30:3. This verse, as Delitzsch says, is the point of the psalm. The sins of the nation have been confessed, divine judgments and compassion have been faithfully recorded, and all culminate in this final purpose of the author—a devout prayer for the salvation and gathering together of Israel, that they may praise God. The form slightly varies from the historic entry, (1 Chronicles 16:35;) which indicates that our psalm may have been modified from it for a subsequent occasion. 48. This verse, also, was borrowed from the same source as the preceding, with modifications to suit it to less triumphant times. The let all the people say, Amen, here, stands for “and all the people said, Amen,” in the Chronicles.BOOK V.—Psalms 107-150. The occasion of this psalm was one of great national deliverance—like that of Israel from Egypt—and the lesson which it teaches is, that God’s judgments and mercies are dispensed according to a wise plan of correction, proceeding from his eternal love of holiness and hatred of sin, punishing the latter and encouraging the former; the design being to draw men from iniquity, which, if they are wise to observe, “they shall understand the loving kindness of the Lord.” From the occasion of Israel’s experience of backsliding, suffering, repentance, and restoration, the psalmist surveys the general methods of God with men in analogous cases, and cites various illustrative examples. The psalm is one of praise, given on some great feast day, (Psalms 107:22,) when their city had been recently revived, (Psalms 107:7; Psalms 107:36,) and their lands restored to fertility by tillage after long barrenness, Psalms 107:35-37. Their redemption, too, had been one of power, (Psalms 107:14; Psalms 107:16,) and from a scattered state they had become a united people, Psalms 107:38. It clearly belongs to the return of the exiles—probably to the erection of the “great altar.” Ezra 3:1-7. The resemblances traceable between this and Psalms 104, 105, 106, do not necessarily imply oneness of date and authorship, but would naturally arise from similarity of theme and design, especially as regards the last two, where the subject is Israel’s redemption from heathen rule and from their own backslidings, and re-establishment in Canaan according to the covenant. As to date and authorship, they must be considered as standing apart; but as to subject and scope, as nearly allied; and in this latter sense, Psalms 105, 106, 107, form a trilogy. According to Hengstenberg, Psalms 101-106 form a double trilogy, to which this was added after the captivity.The strophic divisions are six, embraced between an introduction, Psalms 107:1-3, and a conclusion, Psalms 107:43. The first four contain a double refrain of two lines each, which are wanting in the latter two. These particulars will be explained in the notes. 1. Give thanks unto the Lord—This verse is a favourite formula of praise, (Psalms 106:1; Psalms 108:1; Psalms 136:1,) and strikingly similar to that which Jeremiah predicted should be used at the return of the exiles from Babylon. Jeremiah 33:11 2. Let the redeemed—The call is specially to Israel, not to the nations. 3. East… west… north… south—That is, from all points, whithersoever the seed of Israel had been scattered. The Hebrew here rendered “south” is sea, but being used in an enumeration of the cardinal points of the compass must mean “south.” It may be understood of the southeast coast of the Mediterranean, or of the Red sea, either of which, being southwesterly from Palestine, and a boundary line of Egypt, might denote the latter, to which the eastern wars had scattered many of the Jews. See Jeremiah 43, 44; Isaiah 43:5-6; Isaiah 49:12.Verses 4-9 comprise the first strophic division, with Psalms 107:6; Psalms 107:8 as the double refrain. These give life and dramatic effect to the musical performance. Psalms 107:4-6 are a glance at their wilderness life under Moses; perhaps, also, at the privations of the first caravan of returning exiles under Zerubbabel, (Ezra 2:64; Ezra 2:67,) and afterward of the second, under Ezra. See Ezra 7:8 7. He led them forth by the right way—See Ezra 8:21-23; Ezra 8:31-32. City of habitation—A city of permanent abode, as opposed to their life of wandering. 8. Oh that men would praise—Better, they shall praise; that is, those who have experienced such things shall “praise” the Lord; but such as have no experience of the great works of God will have no spirit of praise.In this second strophe, (Psalms 107:10-16,) the unhappy state of Israel in exile is set forth under the figure of the gloom and horror of ancient prison and dungeon life, which many of them had tasted, and to them Babylonia itself was a great prison. The refrains are Psalms 107:13; Psalms 107:15 10. Such as—All of this class, whether suffering torture by literal imprisonment or by the ordinary afflictions of life, which limit and restrain their freedom. Sit in darkness and… shadow of death—The description seems borrowed from Isaiah 9:1-2; Isaiah 49:9. Affliction and iron—Either make the former term general and the latter specific, or by hendiadys “torturing iron,” or the latter exegetical of the former, as if it read affliction even in iron, such as that of Jehoahaz, Manasseh, and Zedekiah. 2 Kings 23:31-33; 2 Chronicles 33:11; 2 Kings 25:7; Jeremiah 39:7 11. Because they rebelled—See the histories of the Kings referred to Psalms 107:10, and compare 2 Chronicles 36:14-21. Contemned the counsel of the Most High—Treated with contempt his declared purpose to punish transgression, of which he had fully forewarned them, as in Deuteronomy 28:15-68; Isaiah 1, etc. But the word “counsel,” here, may mean the fixed plan of God respecting Israel, embracing the whole scheme of their national and church life, in its relation to the ultimate redemptive economy of God. This high calling they had overlooked and despised. 12. Brought down their heart with labour—He bowed down their heart, as one bends low to a heavy, servile task. The bowing down the “heart,” shows that the seat of their greatest suffering and labour was inward. Sin is a hard service. See Isaiah 4:2; Romans 6:23. They fell down— They fainted under their oppressive labour. None to help—None but God, whom they had rejected, and whose service of freedom and delight they had despised. 13. Then they cried unto the Lord—Their repentance comes in their extremity. See Luke 15:17, and note on Psalms 78:34 14. Darkness—Compare Isaiah 42:7, and Psalms 107:10, above. 16. Gates of brass—The allusion is to Isaiah 45:2, where the subject is the taking of Babylon, at which time the strategy of Cyrus, prince of Persia, and commander of the Median and Persian army, should succeed by the extraordinary circumstance of the brazen gates of the wall on the banks of Euphrates being left unbarred. What Isaiah thus predicted actually took place one hundred and sixty years later, (B.C. 544.) Daniel 5:30-31; Herod. b. i, § 191 17. Fools—The word denotes one who is thoughtless, inconsiderate, slack, and at the same time perverse. The ethical notion does not exclude intellect, but only a just foresight of consequences. One who lives only for present gratification. Psalms 14:1 18. Abhorreth all manner of meat—This description of sickness is borrowed from Job 33:20; Job 33:22. Sickness was often regarded as a judgment of God for sin. Psalms 38:5. Gates of death—See Psalms 9:13 20. He sent his word, and healed them— “We detect in such passages the first glimmering of St. John’s doctrine of the agency of the personal Word.”—Perowne. See Psalms 147:15; Psalms 147:18; Isaiah 55:11 : specially, Job 33:23, where, instead of messenger… interpreter, read an angel… a mediator. Destructions—The word means pits for catching wild animals or men, as Lamentations 4:20. But according to Psalms 107:18 it here denotes graves, grave-pits. 23. Go down to the sea—The expression supposes the sea lower than the land, lying in hollow depths prepared for it. Job 38:10-11; Psalms 104:8; Isaiah 42:10. We would say, “Put to sea.” That do business— Not fishermen, but merchants. The Tyrians held the commerce of the world at this time, and they were well known to the Hebrews. 25. He commandeth—No allusion to second causes, laws, or forces of nature, but all phenomena are referred directly to God, who saves by sea as well as by land. Psalms 65:5. The descriptions which follow to Psalms 107:30 require no comment. The object of these various citations of human distress and divine deliverance is, to show that Israel’s redemption from bondage stands out as a wonder of divine grace, equal to the greatest known to human experience; and that no exigence of human affairs is beyond the reach of divine help if men will seek God, obey his directions, and render him due praise. 32. People… elders—Both united in the same congregation in worship, the elders leading, and the people, at feast, responding Amen. The word rendered “assembly” is better understood of seat, as it is elsewhere. 1 Samuel 20:18; 1 Samuel 20:25; Job 29:7. The elders sat apart from the people in the congregation. 33-42. These verses comprehend the last two strophes, the first ending with Psalms 107:38, and the latter with Psalms 107:42. The whole comprises a description of what God can do in his sovereign grace and judgment with a nation. Their depression and exaltation proceed alike from him. Psalms 107:33-34 are a description of the land of Judah after the desolating wars and conquests of Nebuchadnezzar, answering to Jeremiah’s vision of the country at the same date. Jeremiah 4:20; Jeremiah 4:23. Psalms 107:35-38 are a reversed view after the return of the exiles and the appearance of their first harvest, when the land responded to tillage, and God’s blessing had returned upon the husbandman. 39. Again, they are minished—The abruptness of the transition obscures the sense; but it seems more natural to understand the subject of the verb to be the same as in Psalms 107:38, and to translate: Yet they became few and bowed down; a sudden return to the condition of Israel as given in Psalms 107:3-6 40. No way—No prepared road; a quotation from Job 12:21; Job 12:24 41. Like a flock—Meaning numerous and merry. See Job 21:11 42. This verse is quoted from Job 22:19; Job 5:16. Iniquity shall stop her mouth—Shall cease to reproach and revile, God’s favour to the righteous being so evident. See Psalms 86:17 43. This is the conclusion of the whole. Whoso is wise, and will observe these things—That is, whosoever observes that God rewards and punishes the moral good or evil of men’s actions, shaping his life accordingly; and that penitence, prayer, and praise become all men: such shall experience the lovingkindness of the Lord. A Song or Psalm of David.This psalm is composed of parts of two others. Psalms 108:1-5 are borrowed from Psalms 57:7-11, and Psalms 108:6-13 from Psalms 60:5-12. The variation is so inconsiderable that it is difficult to perceive the motive of such a poet as David in thus borrowing from himself; hence some have supposed the psalm was thus constructed by a later hand, on the return of the Babylonian exiles, or in the time of the Maccabees on some occasion of trouble with Edom and Philistia. But this is wholly improbable; if for no other reason, because the writer everywhere speaks in his own person—a purely Davidic trait. The psalm before us speaks a more hopeful language, a calmer trust, than Psalms 60, and might have been prepared in its present form by David later in the same general occasion, when his affairs had taken a more hopeful aspect. It would have been but natural for him, in such a case, to prefix to its material and military form the language of his own heart under a former trial not less severe. Thus, after Joab had fought the first battle in the “Valley of Salt”—the southern el-Ghor, (see on title of Psalms 60,)—let us suppose Abishai (see 2 Samuel 8:13; 1 Chronicles 18:12) to have followed with a more decisive victory further south, in the same great valley, (here called el-Arabah,) by which he obtained command of the mountain passes leading to Selah, (Petra,) the capital, from the west; or, finding these impracticable, he might pass up the Ghoeyr, the wide plain which cuts the eastern mountains about thirty miles south of the Dead Sea, between Djebel (mountains) on the north, and Djebel Shera, the Edomitish mountains, on the south, and march south along the great road from Shobak to Akabah on the summits of the mountains, which, says Robinson, “are without precipices;” “a road,” says Burckhardt, “tolerably good, and might easily be rendered practicable even for artillery.” This would have led them to the vicinity of Petra on the east. Or, diverging eastward before reaching Petra, they would have come to Eljy at Ain Mousa, which commanded the entrance of the famous Sik, or gorge, the only approach to the city for caravans from the east; “the most magnificent,” says Stanley, “beyond all doubt, which I have ever beheld; unquestionably the great glory of Petra.” But whether the army of Abishai could have safely entered into it is doubtful. The Sik is about a mile and a half in length, from twelve to forty-five feet wide, walled in by cliffs from eighty to two hundred and fifty feet high. Dr. James Strong thinks an army “would doubtless attack Petra on the north or south, entering from the Arabah up Wady Abizad, and so coming down the more gentle declivities in the direction of Mount Hor, or else by the extension of the Petra valley north.” The difficulty of approach occasioned the anxious cry of Psa 108:10. On the city of Selah, see note on Psalms 60:9. For a literal idea of the strength and pride of Edom see Jeremiah 49:6, and Obadiah Psalms 108:3-4. On the hypothesis above given, the fall of the city being now certain, we might properly date Psalms 108 at the victory of Abishai, and Psalms 60 after the battle of Joab. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 3. Lord—Jehovah; in Psalms 57:9, àãðé, (Adonah,) Lord. 5. Above the heavens—For unto the heavens. Psalms 57:10 9. Over Philistia will I triumph—The declarative, here, instead of the imperative, as Psalms 60:8. Here the psalmist confidently predicts that he will shout as a victor over Philistia; there, he calls upon Philistia to break out in the cry of a captive. See note there. To the chief Musician, A Psalm of David.This has been called, by way of eminence, the “Imprecatory Psalm,” and on that account has been a stumbling block to not a few. It has been supposed to conflict with the spirit of the New Testament, and of all true piety. On the other hand, it appears in the sacred canon in lyrical form, for public use in worship, and is assigned to the chief musician for performance. It must, therefore, contain truth, and harmonize in spirit with an acceptable worship of God. Like all inspired Scripture, its tendency, even though of a warning tone, must be edifying. We must accept the psalm in this character or reject it altogether, as we must all other psalms containing similar expressions.The error which has misled so many comes from supposing the psalmist to be actuated by personal feelings of revenge upon his enemies. But this contradicts both the psalm itself, the ethics of the Old and New Testaments, and the known character of David. In the psalm, (Psalms 109:1; Psalms 109:30,) David professes “praise” to God for the answers which he expects to these petitions. In Psalms 109:4 he gives himself wholly to prayer, expecting help from God only. In Psalms 109:26-27, he professes to have laid the matter so completely before God, submitting it to his will and method of redress, that when it should be accomplished even his enemies should know that “the Lord had done it.” In Psalms 109:31 he wishes the moral result to be a public conviction that God shall stand at the right hand of the poor, to save him from them that would condemn his soul.” These sentiments cannot harmonize with feelings of private revenge, but belong to the loftiest conceptions of the character of God, and of what is due to public law, human rights, and moral government. From Psalms 109:6 to the end the psalm is typically predictive. The quotations of the apostle and of Christ, (Matthew 26:24; Acts 1:20,) decide this point. As the probable occasion of the psalm is found in 1 Samuel 22:18, the execrated person is, historically, Doeg; prophetically, Judas Iscariot. The plurality of enemies refers to the conspirators against David and against Christ, from which one is selected as the representative of all. “The persecution of David was a sin, also, against the Christ in him; and because Christ is in David, the outbursts of the Old Testament wrathful spirit take the prophetic form; so that this psalm, like Psalms 22, 69, is a typically prophetic psalm, inasmuch as the utterance of the type concerning himself is carried by the spirit of prophecy beyond himself.”—Delitzsch. According to this view, in so far as the psalm applies to Christ and his persecutors, especially the betrayer, David speaks in the person of Christ. This is just reasoning, and applies to Psalm lxix, and all other typically predictive psalms as well. 1. Hold not thy peace—Be not a silent witness of my wrongs. God of my praise—Taken in the genitive, for the object of “my praise,” the fundamental passage is Deuteronomy 10:21. Compare Jeremiah 17:14. But the Septuagint and Vulgate read the whole line, “O God, pass not over my praise in silence.” Do not omit to speak in my praise while others slander me. This would accord with Psalms 109:2, but the former is to be preferred. 3. Compassed… fought—Military terms; enemies surrounded and fought him with the words of falsehood and hatred. These were their weapons and their policy of war. Without a cause—In the absence of all just ground of hostility they could deal in nothing but falsehood. Compare, in the Messianic sense of the psalm, Matthew 26:59 4, 5. For my love—Instead of “my love,” or instead of returning love for “my love,” they are my adversaries. And so, Psalms 109:5. This “rewarding evil for good and hatred for love” is the purest diabolism. Psalms 109:3-5 set forth the true moral relation of David to his enemies, both as to past conduct and present feelings, and have an essential bearing on the import and true spirit of the psalm. It is impossible to construe the psalm in the spirit of personal hate or vindictiveness. But the higher application is to Christ and his persecutors. But I give myself unto prayer—Literally, But I prayer; that is, “But I am wholly prayer.”—Furst. I use no other means of vindication or defence. The form is intensive, as in Psalms 120:7, “I peace”—I am wholly given to peace. The hatred of the psalmist’s foes is not of to-day or of yesterday, but of old, and of years past.”—Canon Cook. 6. Set thou a wicked man over him—Cause a wicked man to be appointed over him; that is, as a judge, as the next member and Psalms 109:7 show. The verb is in Hiphil imperative, grammatically the proper form of prayer. All other verbs in the psalm, which are rendered optatively (“let”) in our English version, (according to the rule that in a connected discourse the first verb in the series fixes the character of those which follow,) are in the future—the predictive or declarative tense—and should be so translated, as in the following notes. Whatever sense the verbs should take, the translation should conform to the original. The special sense belongs to the province of commentary, not to that of translation.The Hebrew imperative is used variously to express a command, a prayer or entreaty, a warning, a prophecy, or promise. When used in the first or the third person it takes the form of the future tense of some one of the conjugations, the Hebrew having no other mode, in such cases, of expressing the imperative. This future form is marked by a slight grammatical peculiarity. In each particular instance the connexion and the known facts in the case must determine which of the several senses of which it is susceptible is to be adopted. But in each and every case the imperative discovers itself by the tone of absoluteness, of certainty and authority, which gives assurance that the thing denoted will come to pass according to the moral conditions expressed or implied. The great error of many, in the interpretation of this psalm, is in limiting the so-called imprecatory verbs too rigidly to the sense of request, or wish, as if they proceeded from a vindictive feeling. There is no rule in Hebrew, however, to justify or allow this as a necessary grammatical construction; and the ethics of Holy Scripture, and the facts of David’s history, absolutely forbid it. The verbs in question, therefore, must have a future predictive sense, to be construed as warnings, like beacon fires lighted up along the way of the wicked to deter them from their course; and the imperative tone evinces the sanction of law and the certainty of judgment under the divine moral government. This sense is not infrequent. Indeed, it is common for imperatives in the first and third persons future to drop the precatory and take the declarative sense. Thus, in Isaiah 23:1, “Howl, ye ships of Tarshish,” etc., the form is imperative, but the sense is that of predictive warning: “Ye shall howl,” etc., that is, unless repentance avert the judgment. So in Numbers 16:26, “Depart from the tents,” etc.; the verbis in the imperative, but the sense is that of entreative warning, and hence the particle of entreaty, (πΰ,) is added, “Depart, I pray you,” etc. In Psalms 128:5, “Thou shalt see the good of Jerusalem,” the original is imperative, “see thou the good,” etc., but the sense is that of predictive promise, as in the English version. In Psalms 22:27, “All the ends of the world shall remember and turn,” etc., the form is Kal (indicative) future, and is a predictive promise, but the verb is imperative. When the imperative form is intended as an optative, expressing a wish, the particle just alluded to is commonly employed, as in Psalms 7:9, “Let the wickedness of the wicked come to an end; but,” etc. But though this is the common use of the particle, (to excite and express desire,) it is not once used in Psalm cix, a strong indication that not a wish of vengeance is intended, but, as we have said, a solemn warning predictively uttered. The verbs in question, therefore, should be translated as in the original, in the future tense, carrying the force of the imperative, that is, an authoritative warning under sanction of divine law. Let Satan stand at his right hand—An adversary, or accuser, shall stand, etc. The Hebrew “satan,” here, is without the article, and is an appellative, not a proper name. It is noticeable that it occurs four times in this psalm; once, in its verb form. Psalms 109:4; Psalms 109:20; Psalms 109:29. As a proper name for the chief of the evil spirits, (τωαρχοντιτωνδιμονιων, the chief of the devils, Matthew 9:34,) it occurs Job 1:6; Zechariah 3:1-2, et al., whose children David’s enemies might well be called. John 8:44. The language of the text is forensic. In the Hebrew courts the judge sat, and the parties stood up. The accuser, or adversary, (plaintiff,) is here placed at the right hand of the accused, the proper place of the advocate. See Psalms 109:31. The allusion is more fully carried out in Zechariah 3:1-2, where the phrase “to resist him” is literally to prosecute him, to accuse him, to be his adversary. 7. When he shall be judged—The narrative shows that it is of human courts, not the divine tribunal, that David speaks. Let him be condemned—Literally, He shall go out [from court] guilty. Let his prayer become sin—His prayer shall become sin; that is, when he shall plead innocence, and pray against judgment due to guilt, it shall be counted as adding sin to sin. See Proverbs 28:9; Isaiah 1:15; Psalms 66:18 8. Let his days be few—His days shall be few. A prediction and a warning founded on the justice of God, by which “bloody and deceitful men shall not live out half their days.” Psalms 55:23. The verbs in this last passage quoted, and in the text, are in the same conjugation and tense, and should be rendered alike, in the declarative future, not the imperative. The full meaning is: “As he intended to have shortened my days, so let his days be few.”—Hengstenberg. Let another take his office—Quoted verbatim from the Septuagint, and applied to Judas Iscariot, Acts 1:20. The word “office” means, a superior office, that of oversight; Greek, επισκοπη, episcope, English version, (Acts 1:20,) bishopric. See Numbers 1:50; Nehemiah 12:44; Jeremiah 1:10. Doeg, David’s enemy, held the office of overseer of Saul’s herdsmen, an important position, (1 Samuel 21:7,) and it would seem, also, that of a prime minister of his court. 1 Samuel 22:9. High in office and base in character, he was a fit type of the arch traitor who “by transgression fell.” Acts 1:25 10. Continually vagabonds—Hebrew, wandering, his sons shall wander: without a fixed habitation, homeless: the condition to which David had been already reduced by the treachery and falsehood of his enemy. The same word expresses David’s exilement (Psalms 56:8) and Cain’s punishment, (Genesis 4:12; Genesis 4:14,) where, “for fugitive and vagabond,”the Septuagint have στενωνκαιτρεμων, groaning and trembling. The parallel passage is Psalms 59:11; Psalms 59:15, where also the same word occurs. The consequences of crime and impiety often reappear in the offspring of the wicked, according to the declarations of Exo 20:5; Exodus 34:7, and of this the psalmist now forewarns them. “Every consequence of sin is a punishment, and every punishment is from the living God. And is not man permitted to desire that God should do what he really does, provided he desires it in that sense in which God does it?”—Tholuck. Out of their desolate places— “Out of” should here read from, that is, far from. The fall of the wicked father brings ruin and desolation upon the household, and from, far from, the ruins of a home from which they are shaken out, they wander up and down, and ask and search for bread. See Psalms 37:25.A description of human poverty and wretchedness which has not a parallel. 11. Extortioner—The lender, whether of money or other property for a pledge, especially one who takes occasion of the necessity of the borrower to extort and oppress. The idea is that of a merciless creditor. See Exodus 22:25; Psalms 89:22. Strangers spoil his labour— Foreigners, heathens, shall make a spoil of his wealth; a special dishonour to a Hebrew. See Deuteronomy 28:33; Deuteronomy 28:51; Jeremiah 5:17 12. Let there be none to extend mercy—There shall be none. The word “extend” takes the sense of lengthened time, as Psalms 36:10, “O continue,” etc. Psalms 85:5, “Wilt thou draw out,” etc. Proverbs 13:12, “Hope deferred,” etc. And the quality of mercy here denoted is that of requital—remitting the claim of a creditor—as in 2 Samuel 9:1; 2 Samuel 9:3; 2 Samuel 9:7; 2 Samuel 10:2; 1 Kings 2:7. The idea is, that the life and character of the father had been such as awakened no regrets at his downfall, and none felt obligated to requite his acts with favour, or to prolong kindness to his family for the father’s sake. In the divine constitution this is a penal consequence of accumulating wealth by a merciless and unprincipled life. Proverbs 21:13; Proverbs 28:8; James 2:13 13. Posterity be cut off—The word “posterity” literally signifies the end, or future of the man, and the form answers to Psalms 37:38, “The end of the wicked shall be cut off.” But the second member requires the sense of “posterity,” as in the English version, (Septuagint, τεκνααυτου, their children,) which sense the Hebrew admits, though it is of extreme rarity.The idea is, in one generation his family name shall be blotted out. Thus his future shall be cut off. And this implies also the extinction of all his hopes and plans. 14. Iniquity of his fathers… the sin of his mother—So called because they were of like character before him. The law forbade the transfer of punishment due to personal sins, (Deuteronomy 24:16; Ezekiel 18:20;) but where the wickedness of the parents repeated itself in the children, the punishment followed down also. See Exodus 20:5 15. Cut off the memory of them—That is, the honourable memorial of them, as the word commonly signifies. Their crimes are their only memorial, as in the case of Judas Iscariot; and this is equal to “cutting off, blotting out,” or forgetting the memory of them. See Exodus 17:14; Deuteronomy 25:19; Psalms 34:16 16. Because… he remembered not—He remembered not to show mercy, and therefore God will remember to punish his iniquity. Here begin the reasons for the foregoing judgments. The judgments predicted or invoked should always be considered in connexion with the assigned moral causes. Persecuted the poor and needy man—The description is of one afflicted—in straits and broken hearted—his enemy eagerly pursuing to slay him. Such are the special objects of divine pity and care. Psalms 34:6; Psalms 34:18 17. As he loved cursing, so let it come unto him—Hebrew, And he loved cursing, and it came to him; and so the second member, “and he delighted not in blessing, and it was far from him.” He not only cursed—devoted to destruction—the object of his hatred, but he “loved cursing,” “clothed himself with it.” In the unerring judgments of God his anathemas returned upon his own head. Psalms 7:15-16 18. Into his bowels—Hebrew, his inward parts; penetrating like oil his whole being. It is an advance upon the figure of clothing—garment—as an outside covering, in the previous member. The allusion is to the waters of jealousy, (Numbers 5:22,) “And this water that causeth the curse shall go into thy bowels.” 19. Continually—This garment and girdle are to be worn perpetually, not to be intermitted, or laid off, as with common apparel. 20. Let this be the reward—Literally, this is the work, or wages, of my adversaries. The word signifies both work and wages, or reward, as Leviticus 19:13; Proverbs 10:16 21. But do thou for me, O God—The phrase is peculiar. The object of the verb is not expressed. The psalmist does not specify what he would have done, but leaves all to God, with the reverent and qualifying words “for thy name’s sake.” Similar forms elsewhere occur, as Psalms 119:124; Jeremiah 14:7 22. I am poor and needy—A plaintive confession, often made, and always urged as the counterpart of exclusive hope in God. My heart is wounded—Pierced as with a sword. So the word, Ezekiel 32:26. The adjective almost always has this sense, as Lamentations 2:12. In this pathetic strain the psalmist tells his misery and suffering in the three verses following. 23. Gone like the shadow—Like a disappearing evening shadow, till its form and outline are lost in the darkness. I am tossed up and down—I am shaken out. I have been violently cast out of home and country. So Exodus 14:27, “The Lord shook off [margin] the Egyptians” Nehemiah 5:13, “So God shake out every man from his house.” As the locust—An allusion to their being tossed up and down by violent winds. Thus Morier: “On looking up we perceived an immense cloud, here and there semi-transparent, in other parts quite black, that spread itself all over the sky, and at intervals shadowed the sun. This we soon found to be locusts, whole swarms of them falling about us; but their passage was but momentary, for a fresh wind from the southwest, which had brought them to us, so completely drove them forward that not a vestige of them was seen two hours after.” 24. Fasting— “The word is never used of that want of eating which proceeds from want of appetite, but always of the exercise of penitence, as practised by men when overwhelmed, or when threatened, with severe suffering.”—Hengstenberg. 25. Shaked their heads—Wagged their heads as a token of scorn and insult. See Psalms 22:7; Psalms 44:14; Lamentations 2:15; 2 Kings 19:21 27. That this is thy hand—Here again appears the pious end sought in all the psalmist’s prayers for help, or against his enemies. Both his sufferings and his deliverances were providential, and this he wished might be made to appear, for his own and the divine vindication. 28. Let them curse, but bless thou—Hebrew, They will curse and thou wilt bless. The idea is, though they curse thou wilt bless, as 2 Samuel 16:12, “It may be the Lord will requite me good for his cursing.” When they arise—Namely, for hostile purposes. 29. Clothed… cover… mantle—These several words are for intensity, denoting complete covering from head to foot. The “mantle” (îòéì, me’eel,) is to be taken as the outer tunic of the orientals, reaching from the neck to the ankles, and was the most complete covering for the whole body of any one article of dress. The dress itself is shame and confusion. 30. I will greatly praise—As the answer of the psalmist’s prayers and the fulfilment of his forewarning predictions would be to him a signal deliverance as well as a vindication of righteous principles, so his praise for the same would be rendered greatly, exceedingly, with all his might. This shows that the spirit and example of this psalm are in harmony with the mind of God, and hence with the essential ethics both of the law and of the gospel. 31. For he shall stand at the right hand of the poor—The ëé, (for, because,) is here most emphatic. This is the sum and object of all that is sought or desired in the psalm, and this is the reason for his “greatly praising the Lord.” Because “he shall stand at the right hand of the poor, to save.” See Psalms 109:16. The “right hand” was the place of the advocate and defender. See on Psalms 109:6, and Psalms 142:4; Psalms 16:8. A Psalm of David.This is one of the most highly Messianic prophecies in the Psalter. It was so admitted by the Jews themselves, (see on Psalms 110:1;) is universally so allowed by Christians; and is more frequently quoted in the New Testament than any other equal portion of the Psalms. See notes. In language suited to Old Testament times the author directly affirms that concerning Christ which was in advance of all type or prophecy hitherto revealed. The subject of the psalm is Messiah in his three-fold character of king, conqueror, and priest. No Hebrew monarch, either in his person or dynasty, embodied all these functions. We cannot, therefore, look to Hebrew history for any personage foreshadowing this complex character, while to the Aaronic priesthood it was totally foreign and repugnant. The idea is new, and one of direct revelation. In an early date of Hebrew history, however, we find the kingly and priestly character united in the mysterious person of Melchizedek, (Genesis 14:18,) who now for the first time is brought forth as the type of Christ, but, being in advance of the Mosaic cultus, is reserved to be explained only in the New Testament. Hebrews 6:20; Hebrews 7:1-10. Bold as the production stands in the foreground of prophecy, it must have a historic occasion, the traces of which must not be lost sight of in the interpretation, and none would seem so fitting as the events of 2 Samuel 7, as a supplement to Psalms 2 1. The Lord said unto my Lord—Jehovah said to Adonee, or, the oracle of Jehovah to Adonee. This is the usual formula for announcing an oracle, “Jehovah said,” or, “thus saith the Lord.” Jehovah speaks to Adon, whom David calls Lord, the Lord, or my Lord, that is, Christ. This is clear from Jewish and Christian commentators, but above all by the frequent and important quotations of the New Testament. “In later Jewish writings nearly every verse of the psalm is quoted as referring to the Messiah. In the Talmud it is said: ‘God placed King Messiah at his right hand, according to Psalms 110:2,’ etc. In the Midrash Tehillim, on the same passage it is said, ‘God spake thus to Messiah.’ In the same Midrash, on Psalms 18:36, we read, ‘R. Judah, in the name of R. Channa, the son of Chanina, says: In the age to come [that is, the Messianic dispensation,] will the Holy One (blessed be He) set the Messiah at his right hand, as it is written in Psalms 110, and Abraham on his left.’ In the book Zohar it is said, ‘The higher degree spake unto the lower, Sit thou on my right hand.’ And again, ‘The righteous (Jacob) spake to the Messiah, the son of Joseph, Sit thou at my right hand.’ According to the same authority, R. Simeon explains the words ‘Jehovah said unto my Lord,’ of the union of the Jews and the heathen in one kingdom by the Messiah. R. Saadis Gaon, commenting on Daniel 7:13, writes: ‘This is the Messiah our Righteousness, as it is written in Psalms 110, Jehovah said unto my Lord,’” etc., etc.—Perowne. That the Jews of our Saviour’s time, admitted the application of this passage to Christ is proved from his quotation of it, (Matthew 22:41-45,) where the whole weight of the argument depended on their admitting and believing the legitimacy of such application, the only question being whether Jesus was the Christ. In using the suffix form, Adonee, my Lord, (which is the form in which the Septuagint and our Saviour, τωΚυριωμου, use the passage,) David clearly distinguishes himself from Messiah, whom he causes to stand forth in his person and Lordship in clear objective vision, which is in advance of the phraseology of Psa 2:7, “Jehovah hath said to me,” etc. The same view is strongly carried out in Mark 12:35-37; Acts 2:34-35. Sit thou at my right hand—The place of honour and power, next in rank to the king, and sharing the government as viceroy. See 1 Kings 2:19; Matthew 20:21, and compare Ephesians 1:20; Colossians 3:1. Thine enemies thy footstool—Quoted and applied to Christ, 1 Corinthians 15:25; Hebrews 1:13; Hebrews 10:13. The phrase occurs in various forms, and always denotes absolute and abject submission. See Joshua 10:24; 1 Kings 5:3; Psalms 18:40; Psalms 47:3. It must be remembered, that making his foes his “footstool” is not a phrase that denotes conversion and reconciliation. The language applies only to incorrigible enemies. The particle until points not only to their ultimate forced submission, or subjugation, but to a turning point, an era of consummation in the mediatorial government, as in Acts 2:35; Acts 3:21; 1 Corinthians 15:24-26, where see notes. 2. The Lord shall send—Jehovah shall send, not Adonoh. It declares what Jehovah will do through Adonah, or what Adonah or Messiah shall do in Jehovah’s name. Rod of thy strength—The sceptre of Messiah, representing the strength and sovereignty of Jehovah’s government. Out of Zion—The Church, the seat both of theocratic and Messianic dominion. Here the gospel was planted, and from hence it was spread abroad among the nations. Luke 24:46-47; Acts 2. The Jews referred this verse to Messiah. “According to Bereshith Rabba, on Genesis 38:18, the sceptre of the kingdom which the Lord sends out of Zion is the King Messiah, of whom Isaiah (Isaiah 11:1,) speaks: ‘There shall go forth a rod out of the stem of Jesse.’ So according to Bammidbar Rabba, ‘the rod of Aaron is preserved that it may be in the hand of King Messiah, which is the meaning of the rod of strength.’”—Perowne. Rule thou—Have thou dominion. The address is to Adonah, Christ, and the imperative form of the verb, whether uttered by Jehovah or as a prediction of the psalmist, expresses the certain investiture of divine government in Christ, as in Psalms 2:7-8; Psalms 2:12; Psalms 72:8. In the midst of thine enemies—Christ’s willing people are not associated in one compact nationality, or commonwealth, defined by geographical limits, but dispersed throughout the world and intermixed with the enemies of the cross. Still he maintains his Church amidst the hostile nations, ruling the latter with a rod of iron, as in Psalms 2:7-8; Psalms 2:12; Psalms 72:8 3. In this verse the King Messiah appears as conqueror, preparing for war, his willing people freely enlisting. While the imagery is that of war, it also indicates a peculiar kind of war: a priestly king and a holy warfare, as 2 Corinthians 10:4; Revelation 19:11-21. Thy people shall be willing— Literally, Thy people willingnesses, that is, abundantly willing, the plural for intensity. But it is better to give the sacrificial turn to the word, and translate thy people are freewill offerings, as the same word is often rendered in the law. Leviticus 22:18; Leviticus 22:21; Leviticus 22:23; Numbers 29:39; Deuteronomy 12:6; Deuteronomy 12:17. The fundamental idea of the “freewill offering” was its perfect voluntariness, as it might have been omitted without any sin or violation of duty. See Exodus 35:29; Exodus 36:3; Ezra 1:4. Here the people spontaneously offer themselves for the war, as in Judges 5:2; Judges 5:9; 2 Chronicles 17:16, and as opposed to a drafted or hireling soldiery. Day of thy power—Day of thy host, or army. The language is strictly military, and the idea is, that on the muster day of Messiah’s army the people will enroll themselves with alacrity. This would be evidence of their faith and love, and an omen of victory. Popularly and widely this text has been quoted as if it read, “Thy people shall be made willing in the day of thy power,” and applied to prove that by an irresistible grace men would be made willing to repent and submit, when the special day or time of God for manifesting his saving power to them should arrive. A perversion of language and the laws of interpretation which falls below the dignity of criticism. In the beauties of holiness—The reference is to the dress and appearance of the army. äãøé, (hadrey,) plural, translated beauties, has the sense of ornaments, honour, excellence, and may apply to apparel, as in Isaiah 63:1. The army appears in rich and ornamental dress. But the moral sense prevails here. Compare the army dress of “fine linen, clean and white,” (Revelation 19:14,) and see note on Psalms 96:9. From the womb of the morning—The Septuagint and Vulgate read, “I have begotten thee from the womb before the morning star,” as if Jehovah thus declared the eternal generation of the Son of God. But, though this would be a true doctrine, it does not arise from the Hebrew text, which, agreeably with the connexion, gives the clause as part of the description of Messiah’s army. The “womb of the morning” is a poetical phrase for the earliest dawn, which gives birth to the day. And such should be the freshness, vigour, and zeal of this army, like the morning issuing from the earliest dawn. Thou hast the dew of thy youth—Literally, To thee [is] the dew of thy young men; for the word must here be taken concretely for young men, as in Ecclesiastes 11:9-10, and not abstractly for the period of youth. See also its primitive form, (Genesis 4:23,) applied to Joseph when he was seventeen years old. Genesis 42:22. In the text, the multitude of enlistments in the army of this priest-king is the point of the metaphor. So Mendelssohn: “In the days of thy battle thy young men are unto thee as dew from the womb of the morning.” That this early dew, which is more copious in the East than with us, denoted great numbers, is seen in 2 Samuel 17:11-12. Such should be the gathering of converts through the publication of the gospel. 4. This contains the grand central revelation of this psalm, the doctrine of the union of priest and king in him whom David calls, (Psalms 110:1,) “my Lord.” The Lord hath sworn—Jehovah hath sworn. A solemn introduction to the glorious oracle about to be uttered. Will not repent— Will not alter his purpose or change his mind. In some things, made conditional from the beginning, he might reverse or modify his administration, as in Genesis 6:6; 1 Samuel 15:11; 1 Samuel 15:29; Jeremiah 18:8, but this fundamental plan of redemption cannot be reversed. Thou art a priest for ever after the order of Melchizedek—The oracle and the decree stand against the whole economy of Moses, which carefully and positively separated the two offices, and are in advance of all revelation concerning Messiah hitherto given. It is the central doctrine and mystery of the redemptive scheme, now first announced. Melchizedek, a primitive patriarch, was both priest and king, (Genesis 14:18;) the type of Christ existed before the Aaronic priesthood, as the great Prototype did at its close. The whole is explained and enforced by the author of the Epistle to the Hebrews, chapter 7, where see notes. For ever—Hebrew, To eternity. The subject demands the fullest import of the word. After the order, means according to the rank, or grade, of which Melchizedek is the type, in contrast with the order of Aaron. 5. The military figure is here resumed, and continued to the end. The Lord at thy right hand—Hebrew, Adonah at thy right hand, that is, Adonah, here denoting Christ, at the right hand of Jehovah, as in Psalms 110:1, which see. Strike through kings—The dominion of the king, Christ, is not merely over individuals, as such, but over all offices and ranks of earthly power, so that wherever power centres, there the dominion of Christ must be confessed; or, the issue being taken and submission refused, the rod of judgment will “strike through” them. Wicked governments, in all ages, have been the seats and fountain heads of corruption and violence in the earth. Day of his wrath—Christ is not only mediator, but judge. His gospel is not only a word of mercy, but a rule of judgment. John 12:48. His anger is only the expression of his judicial purpose to enforce law, and this is not foreign to the functions of his merciful mission. See Psalms 2:12; Revelation 6:16-17 6. He shall judge—See on Psalms 110:5. Fill the places with the dead bodies—This may be considered as a simple carrying out of the figure, to give it symmetry and completeness, not to be applied literally. The gospel, indeed, makes no provision for civil war, or physical resistance, for its own propagation, but disclaims and forbids both. Yet, as physical resistance of the gospel, on the part of human governments, involves the natural rights of conscience and of human liberty, such oppression must originate wars, wherein, in a secondary sense, the issue will lie between the oppressors and the oppressed, but, in a higher sense, between the kingdom and government of Christ and the wicked persecutors of his cause. Such wars are a conflict between right and wrong, truth and error, Christ and the hostile powers of the earth; and they are the last appeal for justice on the part of the oppressed, against “those which destroy the earth.” In such cases Christ is the arbiter, who will cause wars to turn to the interests of humanity and the breaking down of obstacles to his kingdom. See Revelation 11:17-18; Revelation 19:11-21. Heads over many countries—Same as “kings,” Psalms 110:5, where the word rendered strike through, is the same as wound here. The Hebrew for head is singular, and the clause might be rendered “The chief of the great, or wide, earth,” applying it to Satan. But such a rendering, though it formerly found favour, could not be sustained from the Old Testament standpoint. We should take it collectively for kings and heads of governments, or better, perhaps, with Bishop Alexander, for antichrist, “the head of a dark confederacy of evil, which shall not be shattered until the last dread struggle.” 7. He shall drink of the brook in the way—The reader must transfer himself to ancient times. A great battle has been fought, the dead bodies cover the field, and the victor is pursuing the enemy. Exhausted and faint he refreshes himself by a hasty but cooling drink from a brook, and with new vigour resumes the pursuit. A figure founded in forms of war, but illustrating the resolute and unfailing spirit of our all-conquering King in the prolonged conflict with antichrist and antichristian systems of government. At length “He shall bring forth judgment unto victory.” Amen. Happy are the nations who submit to his rule. And happy had it been for the Jewish people had they penetrated the spiritual sense of this and similar prophecies, and accepted “the kingdom of heaven” when preached to them by Christ their King. See Revelation 19:11-21. Psalms 111, 112 bear a singular resemblance in their formal structure. They are both alphabetic, each line, reckoning the “hallelujah” as the title, beginning with a new letter of the alphabet serially, and thus each engrossing the entire Hebrew alphabet. In both, also, each verse has two lines, excepting the first and the last two, which have three. But these artificial marks have no exegetical importance, further than to corroborate the principle of parallelism in Hebrew poetry. This is also the first of another series of hallelujah psalms, (Psalms 111-113; Psalms 115-117,) which begin or end with “Praise ye Jah.” The psalm before us extols Jehovah, while the following one speaks the praise of the righteous man. Thus Psalms 111:3-5; Psalms 111:9, speaks of the righteousness, grace, and faithfulness of Jehovah, while the same qualities are ascribed to the righteous man in Psalms 112:3-4; Psalms 112:7-8. Thus God and godliness are set forth in unity, and these two psalms are but two parts of one whole. In Psalms 111, the works of God constitute the theme. They are great, honourable, wonderful, mighty, merciful, righteous, faithful. His plans are deep and comprehensive, and the lapse of time abates nothing of his fidelity to that everlasting covenant he has made with his people. Specially has he wrought out a “redemption for his people,” (Psalms 111:6; Psalms 111:9,) which now opens fresh fountains of joy and cause of praise and hope. The covenant which appeared broken and cast away now appears confirmed and renewed by the very judgments which had darkened the nation’s hopes. The Asaphic and postexilic style and tone of the psalm must be also considered. We must refer it to the time of the return of the exiles. 1. Praise ye the Lord—This belongs to the title of the psalm, as is clearly shown by the alphabetical numbering of the lines, beginning with the next sentence. In the assembly—In the select, or confidential, circle. In this sense the word rendered “assembly” is often used. Upright— “Straightforward; a title given to the true Israel from the days of Balsam downwards.”—Alexander. See Numbers 23:10. The word Jeshurun, which occurs four times in the Scripture as a poetical name of Israel, is a diminutive from the same root, (Yashar, upright,) signifying the good or upright little people. See on Deuteronomy 32:15; Deuteronomy 33:5; Deuteronomy 33:26; Isaiah 44:2. Congregation—The collective multitude of the people. A distinction seems here drawn between the select number of the upright, or true Israel, and the nation at large. See Romans 9:6. If the two terms are taken as synonymous, then the term “upright” could apply to the “congregation” only as their profession. 2. Works of the Lord—This is the theme of the psalm, and might include all God’s works in nature, providence, moral government, and redemption; but the psalm celebrates specially his moral acts in government and redemption, particularly that wonderful chain of providences by which his people had been saved and his covenant confirmed. Sought out— Diligently studied, searched into; and which are, by implication, excellent and satisfying to the earnest inquirer who is attracted by their merit and takes delight in their teachings: but they must be studied not only for doctrine and history, but for practical living. 3. Honourable and glorious—Two words of nearly the same import, often occurring together and applied to God and to kings, as Psalms 21:5; Psalms 45:3; Psalms 96:6; Psalms 104:1, where they express whatever is excellent in quality or grand in appearance, associated with royal dignity. The works of God rank with his own eternal nature, and fitly show forth his character and will, and man’s only path to honour, immortality, and eternal life. Psalms 19; Psalms 145:10 4. To be remembered—Literally, He made a memorial for his wondrous works. Thus feasts, fasts, and other institutions were monumental signs, appointed to keep in remembrance his doings. Numbers 16:4; Joshua 4:6-7 5. He hath given meat—The word “meat” commonly signifies prey, booty, but should here be understood of ordinary food, as in Proverbs 31:15; Malachi 3:10. The passage is parallel to Psalms 34:9. The first hemistich is the fruit and evidence of the truth of the second. Because he is mindful of his covenant, therefore he giveth food to those who fear him. The language indicates that the people had recently emerged from want and penury to plentifulness. See on Psalms 107:4-7. The sustentation of an overburdened population in Palestine (commonly estimated at 6,000,000 in prosperous times, within an area of about 12,000 square miles, or about one third of that of the State of New York,) was always a wonder, and called forth many specific laws and humane customs. 6. He hath showed his people—He has not only declared his ability to do, but has publicly manifested the power of his works by the great salvation he has actually wrought out for his people. This is God’s method in all ages. Thus “experience worketh hope through tribulation.” Romans 5:4; Psalms 20:6; Psalms 41:11. Give them the heritage of the heathen—This was notably done in the times of Moses and Joshua, and in a degree scarcely less illustrious by the return of the exiles and the re-establishment of the nation by Ezra, Zerubbabel, and Nehemiah, under the decrees of Cyrus, (Ezra 1:1-4;) of Darius. (Ezra vi;) and of Artaxerxes, (Nehemiah 2.) 7. Verity and judgment—Truth and absolute administrative justice. All his commandments are sure—That is, they are true, established. The words “sure” and “verity” in the preceding line are from a common root, the one being affirmed of the “works” of God, the other of his “precepts.” 8. They stand fast for ever and ever—Literally, They [both his works and his commandments, Psalms 111:7,] are established from eternity to eternity. The idea of duration must here be taken in its widest sense. 9. He sent redemption—It is better to understand this of a recent “redemption,” as that from Babylon, rather than that of Israel from Egypt. He hath commanded his covenant—That is, he hath established, made firm, his covenant, which he made first with Abraham, and again with the body of the Israelites at Sinai. 10. The beginning of wisdom—Not only in the sense of order of time, but also as chief or first in dignity. See Proverbs 1:7; Proverbs 4:7, where the same word, “beginning,” occurs. Understanding must here be taken in its ethical sense of wisdom, prudence, discretion; which was always looked upon as the gift of God and the guaranty of success and happiness. Job 28:28; Proverbs 13:15. His praise endureth—Whose praise? Some suppose the praise of the wise man, who keeps the commandments, is meant, as in Psalms 112. But Jehovah in his works is the theme of the psalm, and the pronoun more properly refers to “Lord” in the first member of the verse, to whom all praise is due. As Psalms 111 spoke the praises of Jehovah in all his works, so this declares the blessedness of the man who truly fears and obeys God. In the former, God is praised; in the latter, the godly man. The two are pairs. The same artificial structure characterizes both. See more in introductory note of Psalms 111.The Vulgate inserts in the title “of the returning of Haggai and Zechariah,” which is not in the Hebrew, but may have been founded on some tradition that it was composed, or at least used, on occasion of the return of the exiles, to encourage the people to the continual service of God.The argument is simple. The righteous man is blessed in his posterity, (Psalms 112:2;) in his wealth, (Psalms 112:3;) in being supported in trouble, (Psalms 112:4;) in the discreet management of his affairs, (Psalms 112:5;) in the establishment and perpetuity of his works, (Psalms 112:6;) in courage and confidence in persecution, (Psalms 112:7-8;) in his unswerving rectitude and charity, (Psalms 112:9;) in the perishing of the envious wicked who seek his ruin, (Psalms 112:10.) As a eulogium upon the faithful keeping of the law, the psalm is to be compared with Psalms 1, 15 1. Blessed is the man that feareth the Lord—This is the theme of the psalm. On fearing “the Lord,” see on Psalms 111:10. Delighteth greatly—Is not only obedient in form, or from sense of duty, but from strong affection, supreme delight. Psalms 1:2. This pleasure in God’s commands is what prompts the truly pious soul to their study and observance. Psalms 111:2 2. His seed shall be mighty upon earth—A characteristic blessing of the covenant, (Genesis 13:15-16; Genesis 15:18; Genesis 17:8,) and the characteristic passion of the Hebrew people. The Greek reading of the last clause of Num 23:10, is, “And let my seed be like his seed.” “Mighty,” in the text, is not to be taken in the sense of heroic, warlike, as often, but in the sense of powerful—having dominion, swaying the forces of society, and this is God’s purpose in regard to his true Church. 3. His righteousness—This same is ascribed to Jehovah, Psalms 111:3. It is here reproduced in the holy man. 4. Light in the darkness—A figurative expression for health, and happiness in adversity. See Psalms 112:7, and compare Isaiah 60:2; Psalms 97:11; Romans 8:28. Gracious, and full of compassion—The terms are reproduced from Psalms 112:4 of the previous psalm, where they apply to God. Thus godliness is the reflected image of God. In the Hebrew of Exo 34:6, exactly the same words are rendered “gracious and merciful,” where they are descriptive of the character of God. Compassion to the poor and needy, the sinful and unworthy, prompting to a charitable service and distribution of benefits, is honourable to God and his religion.James 1:27. The idea is more fully brought out in the first line of the next verse. 5. He will guide his affairs with discretion—He will sustain his matters in judgment. The word “discretion,” here, is commonly taken for judgment, in the judicial sense, and seems to denote that the plans and purposes of the good man, if called up for legal investigation, shall be sustained. They not only pass the ordeal of public opinion but of legal scrutiny. Hence neither law nor moral sentiment shall overthrow them. The thought is continued in the first line of the next verse. See on Proverbs 10:9; Daniel 6:4-5 6. He shall not be moved—His conduct being just and true, his works are wrought in God, and cannot be overthrown. Psalms 90:17. Everlasting remembrance—See Proverbs 10:7. òåìí, (hholam,) “everlasting,” here and in the previous hemistich, must be taken in its sense of unlimited duration, the nature of the subject requiring it; while to “remembrance” must be attached the implied or adsignification of blessedness as the object or design, according to the idiomatic use of the word. 7. Evil tidings—Scandalous or hurtful reports, or rumours of public alarm, (on which see Jeremiah 51:46; Ezekiel 7:26,) from which even a righteous man cannot always be exempt in such a world as this. But he is not afraid, because his acts and plans are founded in justice, truth, and prudence. “The epithets ‘established,’ ‘trusting,’ ‘upheld,’ are all strikingly descriptive of the true attitude of faith, as that which leans upon, and is supported by, God.”—Perowne. See Isaiah 26:3 8. His enemies—His persecutors. 9. He hath dispersed—This scattering (see Proverbs 11:24) is explained by his “giving to the poor,” by all deeds of kindness and good will. See on Psalms 112:4-5. For ever—See Psalms 111:9, where the same is ascribed to God’s faithfulness. 10. The spirit of the world toward Christ and his Church is well set forth in this verse. Grieved—Properly, enraged. Gnash with his teeth— Expressive of a transport of impotent rage. See Psalms 35:16; Psalms 37:12; Acts 7:54. Melt away—Their combinations dissolve, their adherents lessen, and their hearts grow faint and feeble, as they behold the futility of all their schemes, and remember that God and public sentiment are against them. Psalms 68:2. The desire of the wicked shall perish—In Hebrew psychology this simply means the desire shall not be gratified. While the desire or passion itself remains—namely, the envy, jealousy, hatred, rage, toward God and his holy people—the gratification is precluded. As the thirsty man, when water is taken away, becomes a prey to his appetite, so these perish in the defeat and disappointment of their malice, which now returns upon the soul and becomes a fire that is unquenchable. See Proverbs 10:28; Proverbs 11:7. This psalm is the first of the Hallel, or Praise Psalms, embracing Psalms 113-118, and selected to be sung at the three great festivals of the Passover, Pentecost, and Tabernacles. The word means praise, and, excepting Psalms 115, 118, the hallel psalms begin or end with hallelujah! for which Psalms 118 substitutes yahdah, or the thanksgiving form, Psalms 118:1; Psalms 118:29. In distinction from the hallel, “Psalms 136, with its ‘For his mercy endureth for ever,’ repeated twenty-six times, bears the name of the Great Hallel.”—Delitzsch.The divisions of the psalm before us are simple. The psalm is an invitation to praise Jehovah: first, for his glory and majesty, (Psalms 113:4-5;) secondly, for his condescending goodness, which delights in raising the lowly to honour and happiness, (Psalms 113:6-9.) For the probable occasion see the notes. 1. Servants of the Lord—The call is upon Israel, the professed servants of Jehovah, wherever residing. Those only who know God are prepared for this act of praise, and the whole psalm indicates that the most marked condescension of Jehovah toward his people, even the poorest and vilest, had been recently and freshly experienced. The verse is similar to Psalms 135:1, except a slight transposition of words, and is more emphatic. 2. From this time forth—From now unto eternity. The from now supposes an urgent cause for a new form and measure of praise, as if it should mark a new date of national piety and experience, and well accords with the state of the newly returned exiles. See Psalms 115:18; Psalms 121:8; Psalms 131:3 3. From the rising of the sun—The rising and going down of the sun are not here simple notations of time, as if he would say, All the day long, but are to be taken geographically for extreme east and west, or the world over. See Psalms 103:12; Malachi 1:11. The Lord’s name is to be praised—Or, Let the name of Jehovah be praised. 4. The Lord is high—God is not only above the nations, but above the heavens; that is, above every thing that exists. This statement stands alike against polytheism and pantheism. He is a personal God—over all, and ruling all. 5. Who dwelleth on high—Literally, who maketh high to sit; that is, who exalteth his throne, for the sitting is that of a king for judgment. 6. Who humbleth himself to behold—Better, who maketh low to see. He maketh himself low (condescends) to see the things which are in heaven and earth. Here is the distinguishing glory of God. He that is above all creatures, all finite existence, takes personal notice of all things, however minute, in heaven and earth. This is the central thought of the psalm. 7. He raiseth up the poor—In Psalms 113:6 God’s universal notice of all things in heaven and earth is extolled; here the moral and beneficent character of this omniscient scanning of the universe is brought out. His eye is upon the poor, but it is the humble poor that is specially denoted here. See Psalms 138:6; Isaiah 57:15. Psalms 113:7-8 are quoted from the words of Hannah, (1 Samuel 2:8,) and employed by Mary in her Magnificat, (Luke 1:52,) and imply not only that Jehovah is a God of condescending pity and love, but of judgment also. He putteth down as well as lifteth up. Dunghill—The word denotes a receptacle for all sorts of dirt, offal, and rubbish. It is here figuratively used for a state of abject humiliation. “In Syria and Palestine the man who is shut out from society lies upon the dunghill, or heap of ashes, by day, calling upon the passers by for alms; and by night hides himself in the ashes that have been warmed by the sun.”—Delitzsch. 9. Barren woman to keep house—Properly, to dwell, or abide, in the house. The allusion is to the uncertain continuance of the barren wife in the family, owing to the capricious tyranny of the husband, under the wretched system of domestic life in Asia. Children are a natural bond of sympathy between husband and wife, and the language is expressive of a happy and prosperous condition of domestic and social life. The same figure occurs Psalms 68:6. The text is to be taken figuratively to signify, that as the barren wife is restored to favour, and the family life made happy, when the reproach of barrenness is removed, so God had now restored and established his people in joy and prosperity. See the figure applied to the Church, Isaiah 54:1. Psalms 113:7-9 seem to have a historic pointing. Had not God recently raised Israel from the “dunghill” to honour? Had not the families and family life of the nation been recently restored? The infinite condescension of God in thus remembering their low estate is the theme of the psalm. It is a companion piece to Psalms 114, and savors of the fresh joy of the returned exiles from Babylon. This brief psalm is justly considered as one of the most beautiful, graphic, and animated of the historical poems. It passes rapidly over the exodus, the wilderness life, and the great miracle at Jordan. Little is left for comment, its language, metaphors, and allusions being transparent. The apostrophe of Psa 114:5-6 is bold, and lends to the poem a somewhat dramatic character. The tone and spirit of the psalm are triumphant, indicating an occasion of general joy, while the retrospection identifies it with the later period of the Hebrew lyrics. The strophic divisions are four, and clearly marked, each containing two verses of two lines each. The first, (Psalms 114:1-2,) refer to the exodus, and the honour conferred on the holy nation; the second, (Psalms 114:3-4,) the two great miracles of the Red Sea and Jordan, which opened and closed the wanderings, with a glance at Sinai; the third, (Psalms 114:5-6,) an apostrophe to the terrified sea and mountains; the fourth, (Psalms 114:7-8,) a call upon the world to tremble before Jehovah. 1. Strange language—A foreign and unintelligible language. See Psalms 81:5. The word occurs nowhere else in the Old Testament, and the suggestion is, that there could be no natural bond between Israel and a people of a strange dialect; and this barbarity of language not unfrequently became an occasion of enmity. It was plain enough that it was out of the divine order that Israel should dwell among such a people, (see Deuteronomy 28:49; Isaiah 28:11; Isaiah 33:19,) except for punishment.Jeremiah 5:15. On the strangeness of the dialect of Egypt to the Hebrews see Genesis 42:23 2. Judah was his sanctuary—That is, after the departure of Israel from Egypt, “Judah” became “his sanctuary.” The author certainly belonged to a late period, when the rivalry of Ephraim had yielded to the power of Judah; and Jerusalem, then belonging to the kingdom of Judah, became, in the eyes of the nation, the holy city. The pronoun “his” refers to God, though the name is suppressed till Psalms 114:7—a peculiarity of the psalm. 3. The sea… Jordan— “The dividing of the sea opens, and the dividing of the Jordan closes, the journey through the desert to Canaan.”—Delitzsch. Between these points are grouped rapidly the wonders celebrated in the psalm. 4. Mountains skipped—That is, Horeb and Sinai moved to and fro. The word rendered skip, here, indicates a hasty, undulating motion, a coming and retiring, as from fright. In Exodus 19:18 it is said, “The whole mount quaked greatly.” See the same figure, Psalms 29:6; Habakkuk 3:8. The phenomenon is that of a violent earthquake. 5. O thou sea—The apostrophe is bold and beautiful. For other specimens of this figure see Deuteronomy 32:1; 2 Samuel 1:21 7. Tremble, thou earth— “Tremble,” here, answers to skip in Psalms 114:4; Psalms 114:6, and is more literal. The psalmist advances to the imperative mode of address, commanding the whole earth to tremble at the presence of the Lord… of the God of Jacob, in his exalted majesty and power. 8. The flint into a fountain— “Flint” is parallel to rock in the preceding line, and means no more than hard rock, as Deuteronomy 8:15; Deuteronomy 32:13. The Septuagint has it sharp rock, as if it were a crag. Fountain of waters—Corresponds to standing water, both indicating a permanent and abundant supply. It refers, probably, to the rock Horeb, where the miraculous supply of water continued nearly a year. See notes on Psalms 78:15-16. This, which the Septuagint, Vulgate, Syriac and other versions join with the preceding psalm as one, is of such distinct style and theme as to establish its individuality, and determine its separate occasion. “It is a supplicatory song, with a hopeful prospect before it.”—Delitzsch. A sharp issue had been taken between God and the idols of the nations, (Psalms 115:2,) which, while in its beginning it seemed to imperil the Hebrew nation, in its result discovered the emptiness and impotence of idolatry. A great and recent deliverance had been wrought, (Psalms 115:12,) wholly without human cause or merit, solely by the interposition of God. Psalms 115:1. Yet an instrumentality of some sort had been employed, in which the priesthood had been brought into singular prominence, as appears from the special notices of them, Psalms 115:10; Psalms 115:12. Compare the parallel passage, (Psalms 135:19-20,) where “the house of Levi” is added to that of Aaron. The prominence given to the vanity of idols, and the taunting challenge of idol-worshippers, (mentioned Psalms 115:2,) do not comport with the circumstances of the deliverance from Babylon, for that was not the result of an immediate public issue between the true God and idols. Cyrus was not an idolater, at least not in the sense described in this psalm, and the Hebrew people were not in reproach and contempt after the death of Belshazzar (Daniel 5:30,) and before the decree of Cyrus. Ezra 1:4. The psalm better befits the time of Sennacherib, but still more aptly the invasion of the Arabians in Jehoshaphat’s reign. 2 Chronicles 20. In this the issue was made distinctly between God and the idolatrous invaders; the victory was achieved without a battle, through prayer and the religious presentation of the people headed by the priests and the Levitical choristers. 2 Chronicles 20:19; 2 Chronicles 20:21.The psalm has the artistic structure of an antiphony. The whole band of the Levite singers are supposed to have chanted Psalms 115:1-8. Then a solo by the precentor, who chants the first line of Psa 115:9-11 severally, the chorus responding in the second line, thus:—Precentor— “O Israel, trust thou in the Lord.”Chorus— “He is their help and their shield,” etc.Then follow Psalms 115:12-13, sung by the laity, who are answered by the full choir of the Levites in Psalms 115:14-18. The reader will compare the psalm, with this reference to the priesthood, with 2 Chronicles 20:18-22. Delitzsch says: “It is a prayer of Israel for God’s aid, probably in the presence of an expedition against heathen enemies;” but it is an exhortation to trust in Jehovah as well—a strengthening themselves in him—as if the victory were yet pending, though promissory and certain.The strophic divisions are five. Psalms 115:1-2, are a call upon Jehovah to interfere for his name’s sake, and help them against their enemies; Psalms 115:3-8 present a contemptuous delineation of the vanity of idols; Psalms 115:9-11 are an exhortation to trust Jehovah; Psalms 115:12-14 contain an expression of confidence and a confession of help already given; Psalms 115:15-18 are a double blessing pronounced upon Israel, and upon the name of Jehovah for his supreme majesty and his condescending interference to save them from death. The whole closing with a hallelujah. 1. Not unto us—Not to us the glory, nor for our sakes. The repetition of this is for emphasis, showing how thoroughly the nation disclaimed any desert or merit as the ground of their prayer for help. The “glory” was wholly the Lord’s. For thy mercy, and for thy truth’s sake—Two distinguishing attributes displayed in redemption, (John 1:7,) for the vindication of which God is now called to interfere. 2. Where is now their God—This was the common taunt and challenge of the heathen whenever Israel fell into their hands, or they were flushed with expectation of a victory; Psalms 42:3; Psalms 42:10; Psalms 79:10; Joe 2:17 : and this placed the issue directly between Jehovah and the idols. No reproach of the heathen ever stung the Hebrew heart like this. 3. But our God is in the heavens—A fine retort. Our God is not represented by images of gold, silver, and wood, but is invisible, dwelling in the heavens; he hath done whatsoever he… pleased. 4. Their idols are silver and gold—The contrast still appears between “our God” and “their idols.” The idols of the heathen are pretended images or representations of deities, who, upon the consecration of the images, are supposed to take up their dwelling in them, and to act through them. The image itself was considered as a help to the mind, through the senses, to ascend to the divinities. But the vulgar mind has always omitted this distinction, and paid sacred honours to the image. The Romish Church has borrowed its system of image worship from the heathen, defending it upon the same principle, but has succeeded no better than they in rescuing the mind from depraved and depraving conceptions of God and his worship.The description of idols in Psalms 115:4-8 is given in the sarcastic style of Isa 44:9-20, and developed from the fundamental passage, (Deuteronomy 4:28,) later on copied by the returned exiles. 7. Neither speak they through their throat—The speaking through the throat seems here to be contrasted with speaking with the tongue. Compare Psalms 35:28. The latter was open, articulate speech; the former, low, whispering, and often inarticulate—a muttering. See Isaiah 8:19; Isaiah 59:3. The word rendered “speak,” here, is sometimes rendered meditate, (see Joshua 1:8; Psalms 77:12,) because meditating is an inward speaking to one’s self, often accompanied with low, half inarticulate sounds. See on Psalms 90:9. The idea of the text seems to be, that these idols could not make even a breathlike, inarticulate sound. The psalmist had already denied their power of enunciating words, or of speech proper, in Psalms 115:5, where another word is used. A satirical allusion may also be here intended to the custom of the heathen priests and necromancers of uttering their magical formulas in a low, guttural tone.See Isaiah 8:19. The Septuagint calls them, those who speak, or make a sound, from the belly, ventriloquists. 8. They that make them are like unto them—The worshipper and the worshipped are alike vain, impotent, corrupt. Isaiah 44:9-11; Jeremiah 10:5; Habakkuk 2:18. The morals of the worshipper can never rise above his conceptions of the object worshipped. The heathen deities were deemed guilty of all the faults and vices of men, as their mythology shockingly attests, and the worship of them could never elevate men to a higher standard of purity. The heathen religion throughout is the invention of men who “did not like to retain God in their knowledge,” and hence, like all man-made religions, it was accommodated to the corrupt inclinations of human nature. 9. O Israel, trust thou in the Lord—From the disgusting picture of idols and idol worshippers, the author turns to Jehovah, the object of Israel’s “trust,” “their help and shield.” This change in the strain of the psalm, Perowne thinks, “must unquestionably have been accompanied by a change in the music.” The exhortation to trust, founded on the doctrine of Psa 33:20, contrasts with the nothingness of idols and the depraving effect of idol worship. Help—Coupled with shield, should be understood in the military sense of succour. A threefold division of Israel is here given—Israel, the house of Aaron, and those who fear God; to which the “house of Levi” is added, Psalms 135:20. Their help—That is, that of all those who fear God and trust him. 11. Ye that fear the Lord—This should not be applied to proselytes, as distinct from “Israel,” for the New Testament usage had not yet obtained. See Acts 13:16. Neither can we apply it to spiritual worshippers as distinguished from nominal Israel. Rather, with Hengstenberg, we accept it as a generic term for “the whole people,” for they were fearers of God by profession, and the term supplied a basis for the exhortation to trust God. This view is supported by Psalms 115:13, and Psalms 22:23; Psalms 135:20 12. The Lord hath been mindful of us—A recognition of recent victory, or of victory assured by some prophet or oracle upon which the people were wont to rely, as 2 Chronicles 20:14-18; 2 Kings 19:20-34. Here, and in Psalms 115:13, the above three classes are again brought into view. 14. A form of blessing founded on Deuteronomy 1:11, and timely here, as the danger threatened general wasting and desolation. 15. A form of blessing borrowed from Melchizedek. Genesis 14:19 16. The heaven, even the heavens—Hebrew, The heavens, the heavens to Jehovah; that is, belong to him. This prepares for the next utterance. The earth hath he given to the children of men—Hebrew, To the children of Adam. àãí, Adam, here, should be taken as a proper name. God, the possessor of all worlds, has sovereignly given the earth to the sons of Adam as their patrimony, to be used for their good and his glory. It being a gift, man holds it subject to the will of God. The reference is to the original grant, (Genesis 1:28,) but the scope and occasion require the further idea of a special grant to nations, or a providential order of their settlement and boundaries. This doctrine is taught in Deuteronomy 32:8; Acts 17:26. It is also displayed in the settlement of nations, according to family ties and language, at the dispersion: Genesis 10:5; Genesis 10:20; Genesis 10:31-32. So was the dwelling of Ishmael determined: Genesis 16:12; Genesis 17:20; Genesis 25:18. So also of Edom, Moab, and Ammon: Deuteronomy 2:5; Deuteronomy 2:18-19. Especially had God given to Israel the land of Canaan, (Genesis 17:8,) and “when he divided to the nations their inheritance, when he separated [dispersed] the sons of Adam, he firmly established the bounds of the [Hebrew] people according to the number of the children of Israel:” Deuteronomy 32:8. The argument, then, of our psalmist stands thus: The earth has God given as a patrimony to the children of Adam, dividing it to the nations according to a providential order, which cannot be broken up but by his permission. In giving the nations their separate portions, he has fixed specially the bounds of Israel’s inheritance, and no combinations of enemies shall dispossess him. This view meets the connexion and scope of the psalm. Israel had just been rescued from a hostile power which had purposed to destroy his nationality and to make the land a spoil. 17. The dead praise not the Lord—That is, they do not show forth God’s praise upon earth, and among the living. If they have any office, to living men it is invisible, and cannot be recognized as a public medium before human beings for showing forth the praise of God. These forms of speech are simply phenomenal, and are no proof that the doctrine of a future state is not taught in the Old Testament. See notes on Psalms 6:5; Psalms 49:14-20; Psalms 88:10-12 18. From this time—See note on Psalms 113:2. The Chaldaisms of Psa 116:7; Psalms 116:12; Psalms 116:19, (De Wette,) with other strong Aramaic colouring of language, (Delitzsch,) determine the postexilic date of this psalm. In this critics generally agree. It is written as an individual experience, but the individual represented the nation. From great peril and suffering the author, in answer to prayer, is restored. For this his love is excited and his lips pour forth praise. His acknowledgments are before all the people, on a day of sacrifice, at Jerusalem. The rearing of the great altar was the first notable occasion of national thanksgiving after the return of the exiles, (Ezra 3:1-7,) which, as a date of the psalm, well suits the freshness of the joy of deliverance and of the remembered sufferings of the captivity. As the deliverance was great, so the joy and love and vows of fidelity are unbounded. “The psalm is an evidence of the truth and depth of the religious life in individuals after the return from the exile.”—Perowne. The Septuagint and Vulgate, without authority, divide this psalm into two, ending the first at Psalms 116:9, and inserting “hallelujah” in the title of each. In like manner, as we have seen, they join into one Psalms 114, 115. The Davidic style, which discovers itself throughout, only shows how strongly the author was impressed with the spirit and writings of David. The strophic divisions are not clearly marked, but may be resolved into two. After the introduction, (Psalms 116:1-2,) the first, (Psalms 116:3-11,) describes chiefly the psalmist’s deliverance; the second, (Psalms 116:12, to the end,) his vows and his gratitude. 1. I love the Lord—Hebrew, I love, because Jehovah will hear, etc. The object of “love” is not expressed, but logically determined to be He who answers prayer, as if the author’s eye was on Deuteronomy 6:5. The future form of the verb will hear, is more comprehensive than the preterit, because it expresses now a settled confidence in God for all coming time, while the recent answer takes the past tense. 2. Will I call upon him—Literally, I will call; the verb, here, as in “I love,” (Psalms 116:1,) bring without its object expressed. The language is impassioned, and supposes the connexion or occasion to sufficiently explain it. As long as I live—Hebrew, In my days. Not only his life long, but as his daily habit. 3. Sorrows of death—Hebrew, Cords of death, in allusion to the use of “cords,” or ropes, for leading animals, binding prisoners, punishment by strangulation, etc., in all which the idea of abject and helpless submission is conveyed. See 1 Kings 20:31-32. Cords of death denote that the subject is condemned to die. See on Psalms 118:5. The verse is a quotation from Psalms 18:4-5. Pains of hell—Hebrew, straits of sheol, îöø, (metzar,) radically means a compressed, narrow place, a strait, where a fugitive is easily captured, and figuratively, distress. The straits of sheol had shut him in; a proverbial phrase for the environments of death. The word occurs literally Lamentations 1:3, and figuratively Psalms 118:5. In the text it is parallel to “cords of death,” in previous member. 4. Then called I—At a moment when my case was beyond all human help. Upon the name— “A stronger expression than merely to call upon the Lord,” (Hengstenberg,) for it supposes the supplicant’s faith to rest assuredly on the historically manifested character of God. 5. Righteous… merciful—Righteous in keeping his covenant, merciful in making and adapting it to man. 6. Simple—Not here such as want understanding. (as Proverbs 1:4; Proverbs 1:22,) but such as are of pure, unmixed, guileless hearts, to whom the promise is always due, (Psalms 19:7; Psalms 119:130;) the childlike spirit. Psalms 8:2; Matthew 11:25. Brought low—Reduced to wretchedness, as in Psalms 116:3; Judges 6:6; Psalms 79:8 7. Thy rest—A soliloquy not unfrequent. Psalms 43:5; Psalms 103:1-5. “The rest for the soul is the land of the Lord, the temple, the building of which was just begun, the delightful home, with everything it affords for refreshment for the weary wanderer.”—Hengstenberg. This is in accordance with the use of the word, Deuteronomy 12:9; that is, a resting place, but the spiritual idea is always included. The “rest” stands opposed to Massah and Meribah—Temptation and Strife, (Psalms 95:8; Psalms 95:11,) but here, it is in contrast with “trouble and sorrow.” Psalms 116:3. Hath dealt bountifully—If the verb be taken in the retributive sense, it should be rendered the Lord hath rewarded thee, or requited upon thee; namely, with good, and so it is rendered 1 Samuel 24:17; Psalms 18:20. But the radical sense should rather come out here, namely, to finish. perfect; and render, The Lord hath perfected toward me, that is, all his good pleasure. Comp. Psalms 138:8. God’s work in his salvation was complete. 8, 9. Quoted from David, Psalms 56:13 10. I believed, etc.—Literally, I believed, for I spoke. Quoted from the Septuagint, 2 Corinthians 4:13. The psalmist here casts his eye backward to the struggles of his soul described Psalms 116:3; Psalms 116:8. There, contending against the powers of this world, he believed in God against all conflicting opinions and events, and spoke as the fruit and expression of that faith. I was greatly afflicted—Greatly prostrated, humbled. This was his condition when he spoke. What he said is contained in the subsequent verses of the psalm. 11. I said in my haste—The word “haste,” here, must take the sense of agitation, alarm; or of flight, hasty retreat. The last does not suit the historic relations of the psalm, though it does Psalms 31:22, which see. Agitation from fear and doubt is the idea, as Deuteronomy 20:3, where it is rendered tremble. All men are liars—Every man is false, deceitful. Thus it appeared from the standpoint of his distress. But “it is obvious that behind the negative there is concealed the positive—I place my confidence, not in deceitful men, but on my true and faithful God.”—Hengstenberg. In this sense it is parallel to Psalms 108:8. See Psalms 62:9; Romans 3:4 12. What shall I render—From the memories of human faithlessness, which, if dwelt upon, would have awakened only censoriousness and bitterness, the psalmist turns to the deliverance wrought by his faithful God, and to his duty of love and praise. 13. Cup of salvation—The special dispensations, or allotments, of God to men, whether of joy or sorrow, mercy or judgment, are represented often under the figure of a cup, the contents of which they are to drink. Thus, of good, Psalms 16:5; Psalms 23:5; Jeremiah 16:7 : of wrath, Psalms 11:6; Psalms 75:8; Jeremiah 25:15; Jeremiah 25:17; Jeremiah 25:28; Ezekiel 23:31-33. But the allusion here would seem to be to the cup of libation, or drink-offering, which was ordinarily wine, and used in the daily sacrifice and in burnt offerings to indicate devotion to God in form of a covenant. Thus blood, the emblem of life, and wine, representing richness and acceptableness—the former for expiation and the latter for thanksgiving—made the offering complete. 14. In the presence of all his people—The occasion was one of public sacrifice: see Psalms 116:13, and introductory note. 15. Precious… the death of his saints—The word yahkar, applied to things, denotes that which is of rare value, costly, “precious;” applied to persons, it means special honour, excellence, reputation. The “death of” God’s “saints” is distinguished from death as the common lot of man, in the eyes of God, by rare excellence and honour, not physically, but morally, considered. If there is any meaning in language, here is proof of a future life, and of future rewards and punishments. 16. The son of thine handmaid—A form of speech describing a servant “born in the house,” and, therefore, perpetual, as distinguished from a hireling, or a servant bought with money. It is the language of endearment and of humility. See Genesis 14:14; Genesis 17:23; Psalms 86:16. Thou hast loosed my bonds—Emancipated me; set me free. The figure perfectly suits the condition of the newly-returned exiles. God had claimed them as servants born in his own house, and had now redeemed them from their bondage to the heathen. Compare Psalms 107:14. But the spiritual sense also belongs here. The psalm is highly spiritual. In this application, compare Romans 6:16-22; John 8:34-35 17, 18. These verses clearly show that the occasion of the psalm was one of public thanksgiving and sacrifice after a great deliverance. Psalms 116:14; Psalms 116:18, seem like a refrain, and their repetition indicates how sacredly the people hold their vows after so great a mercy. 19. Courts of the Lord’s house—This does not necessarily prove the temple to be now standing, but the place of worship. In Ezra 2:68; Ezra 3:8, the place where the temple formerly stood, though now covered with ruins, is called the “house of God.” So Bethel, (house of God,) when thus named, was only a “place” in the open field. Genesis 28:11; Genesis 28:19. This praise psalm is the shortest in the Psalter, and seems to have no claim to an independent existence. It is a doxology, and it has been supposed it may have been assigned this separate form with a view to its use in connexion with different psalms. It was, indeed, found connected with Psalms 118 in twenty-seven MSS. of Kennicott and De Rossi, and with Psalms 116 in thirty-two MSS. It bears a resemblance to Psalms 100, but more strikingly to Psalms 67, to which Thrupp considers it “the postexilic counterpart.” But, though least in size, it holds a distinguished rank in evangelical doctrine and anticipation. Delitzsch places it in the first class of Messianic psalms, as anticipating “the foreordained participation of the heathen in the promised salvation of Israel.” From the Hebrew standpoint the author contemplates, through Israel, the blessings that should come upon all nations, without, it would seem, any definite idea of the manner of its accomplishment, for the psalm is not prophetic, though it embraces a prophetic theme. 1. Nations… people—Terms which, in the widest sense, comprehended the whole heathen world. The apostle quotes it literally— “Praise the Lord all ye Gentiles, and laud him all ye people”—as a proof that the gospel is to the Gentiles only a confirmation of the covenant promise made to Abraham. Romans 15:11. Compare Psalms 117:8, 9; Genesis 17:4-5; Genesis 22:18 2. Merciful… truth—Two distinguishing attributes in their relation to God’s promise and covenant—kingly qualities, (Proverbs 20:28,)— specially remembered and extolled by the Hebrews in their deliverance from captivity. Psalms 85:10; Psalms 89:14. Kindness is great toward us— Literally, Mercy is mighty over us. Truth… for ever—Truth to eternity. The triumphal procession moves toward the place of sacrifice, and on their way the Levite singers chant the invitation to all to join in praising God, (Psalms 118:1-4;) following this, the precentor, or a division of the Levites, recites the circumstances forming the occasion of the psalm, namely, Israel’s distress and deliverance. Psalms 118:5-18. As they enter the sacred place of sacrifice, the Levites of the procession demand admission, (Psalms 118:19,) and the response is given by a chorus in the outer court, (Psalms 118:20-27;) to which the singers of the procession, in concert, reply. Psalms 118:28-29. The song is certainly antiphonal, and a festal triumph, holding a high rank in the spiritual sphere of worship. It closes the hallel, which begins with Psalms 113, (which see,) and was probably the “hymn” sung by our Saviour and the disciples at the close of the passover feast. Matthew 26:30. Modern criticism generally assigns it to the time soon after the return of the exiles, though formerly it was accounted of Davidic origin. If it belongs to the returned exiles, it as fitly suits the laying the foundations of the second temple. Ezra 3:10-11. On its highly Messianic character see the notes, especially Psalms 118:22-26 1-4. In this introduction, or joyful call upon all to join in the praises of God, the same enumeration of “Israel,” “the house of Aaron,” and “those who fear God,” is made as in Psalms 115:11, which see. The whole band of singers must be supposed to join in this invitation. 5. In distress—Literally, From the strait. Same word as is rendered pain, Psalms 116:3, where see note. Large place—A wide, open field or space, standing opposed to the strait, narrow gorge, or exigency, in the previous line. Sin brings us into straitness and oppression, but the answer of penitent prayer brings enlargement. 7. See my desire, etc.—Hebrew, I shall look on those that hate me; an idiomatic form for I shall triumph over them, I shall behold their downfall. This every man hopes for, not in the spirit of revenge, but as a triumph of justice and truth. See Psalms 54:7; Psalms 59:10; Psalms 112:8. How can the righteous triumph but by the downfall of the impenitent wicked? 9. Princes—The representatives of earthly power. This is an advance in the thought from “man,” in the preceding line. God alone can be trusted, who overrules men and “princes.” The faithlessness of “princes” was felt by the returned exiles in all their attempts at reconstruction. See, as to the temple building, Ezra 4, 5, , 6. But God triumphed through his prophets.Ezra 5:1 10. All nations—All heathen “nations.” The whole world is arrayed against the Church, because the true Church testifies against “all unrighteousness and ungodliness of men.” See John 7:7; John 15:19 12. Compassed me about—Repeated four times, which Perowne thinks marks their pertinacious hostility. Like bees—Not only as to their number, but the madness with which they pursue those who attack or disturb them. Deuteronomy 1:44; Isaiah 7:18. The fire of thorns—Which is sudden, violent, and quickly extinguished, answering to the figure of the attack by “bees.” 13. Thrust sore—Literally, Thrusting thou hast thrust, etc., an intensive form of speech. Thou hast done thy worst at violence and malice. The third person is changed for the second, and he addresses his enemies. But the Lord helped me—The psalmist does not describe the manner of divine interference, because psalms written for the whole Church, and for all times, and all forms of suffering and deliverance, should not be embarrassed with local details. It is enough to know that Jehovah alone could help him, and that he delivered him. 14. The Lord is my strength—Borrowed from the song at the Red Sea.Exodus 15:2 15. Tabernacles—Or tents, poetically for dwellings. The exiles had recently kept the feast of tabernacles, (Ezra 3:4,) and probably most of them still dwelt in tents until their old homes could be rebuilt. Righteous, here, applies to the true Israel, as opposed to the world who are not in covenant with God. 17. I shall not die—As the sore chastening seemed to threaten, and as the nation’s enemies had hoped. And declare the works of the Lord—The true end of living—to glorify God—is now apprehended and confessed. A great lesson had been learned. 18. Unto death—Still the image of death, so recently escaped, (Psalms 118:17,) is before him. There is a wonderful freshness and life in this psalm. It is the recital of experience. 19. Open to me the gates—The procession (see the introduction) has now reached the place of sacrifice, and desires to enter the sacred enclosure, when the Levitical singers thus demand entrance, declaring the object for which they would enter. 20-27. These verses contain the response (Delitzsch) of the singers within the court, who receive the festal procession. The stone—A proverbial expression, denoting that that which was despised and cast away as worthless has become the symbol of honour and strength. It may point to the dispirited ones, (Ezra 3:12,) or, more certainly, to the contempt with which the nations had regarded Israel, who had now risen to honour; but, most of all, to Christ. See Matthew 21:42; Acts 4:11; 1 Peter 2:4; 1 Peter 2:7; Isaiah 28:16. Psalms 118:22; Psalms 118:25-26, are Messianic prophecies, to which the Holy Spirit had exalted the perceptions of the poet through the typical light of Israel’s history. 23. This is the Lord’s doing—The restoration of the Jews to their nationality was so marked as a divine interposition, that the heathen said, “Jehovah hath done great things for them.” See Psalms 126:1-2. But the language is Messianic. Christ, the Stone which the builders disallowed, was exalted to be the “headstone of the corner” by the resurrection from the dead and the public investiture of the mediatorial government. 25. Save now—The words might seem to be equivalent to the Hebrew form, “Let the king live,” or the old English, “God save the king,” combining both praise and prayer, the life of the king implying the salvation of the people. But the Hebrew form emphatically requires the sense of prayer— “Ah, now, O Jehovah, save, I pray.” This ascribes to Jehovah the exclusive prerogative to save, with a petition to exercise toward Israel this sovereign grace. δεωׁ ?ιςδπΰ, (hosheeahh-nah,) save now, or, save I pray; Greek form, ωσαννα, (hosanna,) here addressed to Jehovah, is in Matthew 21:9; Matthew 21:15, Mark 11:10; John 12:13, directly applied to Christ; a clear recognition also of Zec 9:9, “Thy King cometh unto thee: he is just, and having salvation.” 26. Blessed be he that cometh—Originally the salutation given by the body of the Levite singers on the temple hill, who received the procession; (Psalms 118:19-20 : see introduction;) afterward the welcome of the Jerusalem Jews to the pilgrims coming to attend the festivals. Its higher import was in Christ, worshipped by the people, (see Psalms 118:25,) “as being the longed for guest of the feast.”—Delitzsch. It was also the common form of religious salutation, (Rth 2:4; Psalms 129:8,) only, perhaps, it should be transposed, “Blessed, in the name of Jehovah, is he that cometh.” According to Matthew 23:39, the Jewish nation are to extend this welcome to Christ as the condition of his triumphant return to them. This psalm, says Bishop Alexander, (Bampton Lectures, 1876,) “was provided as a song expressive of welcome to Messiah,” and truly it answers to the history of John (John 12:12-15) as face answers to face in a glass. 27. God is the Lord—El is Jehovah; that is, The Mighty One is Jehovah; or, transposing the order, Jehovah is God, as in 1 Kings 18:19. El, (àì,) was the general Semitic name of God, and also of heathen gods. But the Hebrews distinguished their El by qualifying words: “El of Israel,” the “almighty El,” the “everlasting El,” the “living El,” the “El eloheem Jehovah,” the God of gods is Jehovah,” (Joshua 22:22,) while the idols of the heathen were called “strange gods,” “no gods,” “nothings,” “vanities.” The idea of the text is, that the God who had saved them was no other than Jehovah, the only true God, and to him alone the praise was due. In an idolatrous world this distinction must be for ever guarded. Showed us light—Caused prosperity and cheer. Light is the emblem of knowledge, favour, prosperity. Esther 8:16; Psalms 97:11; Psalms 112:4. Bind the sacrifice—The animals led into the sacred enclosure for sacrifice were thus secured. Even unto the horns of the altar—A much disputed clause. Ainsworth thinks it “intends many sacrifices,” as if the animals were to be “bound all over the court until you come ‘even unto the horns of the altar.’” So also Delitzsch, supposing the allusion to be to Ezra 6:17. Thrupp would make (òã, (adh), unto, depend on the verb shine, in the first hemistich, which, in Hiphil, means to make light, to kindle, (Malachi 1:10,) and translates: “And hath kindled for us the flame even unto the horns of the altar,” leaving “bind the sacrifice with cords” as parenthetical. But this, besides making bad syntax, fails to make sense. Stanley, followed by Hengstenberg, simply considers the allusion to be to tying the animal to the horns of the altar preparatory to sacrifice, and this is the natural, easy sense. The altar was four square, built of shittim wood, overlaid with brass, and the interior space filled with stones and earth, on which the sacrifice was burned. At each corner was an upward projection called a “horn.” Exodus 27:1-2; Exodus 24:25. The binding the animal to the “horns” of the altar was a token and pledge that he was surely devoted, and was an accepted victim, ready to be offered. 29. The psalm ends as it began. Compare the last line with Ezra 3:11. With this beautiful lyric closes the hallel. See introduction. It must for ever stand in hallowed relation to the blessed Saviour in his triumphal entry into Jerusalem, and the scenes of the Last Supper. Matthew 21:9; Matthew 26:30. It will, probably, never be known who wrote this psalm. There seems to be no historical basis for the supposition that Ezra was its author, though he may have edited it and given it to the world. He certainly, “a scribe learned in the law of the Lord,” devoted himself to copying, arranging, and explaining the word. He was the first true scribe; the founder of that order whom, in their decay, the Saviour denounced as taking away the key of knowledge, the exact reverse of the purpose of Ezra’s toilsome and faithful life. To edit this psalm would, to such a man, be a labour of love. Its true author must, like the authors of some other books of Scripture, have been a man whose name is nowhere discernible.The structure of the psalm shows that when it was written the joyous freedom of natural poetry had been succeeded by careful attention to form. Here are as many divisions as there are letters in the Hebrew alphabet; and each of the eight verses in a division begins, in the Hebrew, with the letter naming the division. To true poetic taste there is no merit in this artifice of form, just as there is no merit in rhyme or metre. Yet these give a certain pleasure, and also aid our memory. So the form of this psalm pleased those for whom it was first written, and made its recollection easier. Through these divisions runs a faintly discernible logical connexion.If other indications of date were wanting, its form would suggest that it was not written in the same times with the spontaneous, unlaboured poetry of David. It belongs to the days of more careful composition, such as marks the first psalm. In its days, the temple and its ordinances, the fasts and feasts, could not have existed, for it contains no allusion to them. It must have been written in a time of trouble—of personal as well as national trouble—for it contains many resolutions and exhortations to fortitude. It must have been the work of one who knew the condition of his countrymen, yet was himself in a degree of solitude, as we see here traces of long, unbroken meditation. All these demands are satisfied by dating the psalm somewhere in the times of the Babylonish captivity.The first doctrinal teaching of this psalm is the superiority of the word to all ordinances. The great principles “settled in heaven,” called here by ten synonymes, are set forth as enduring for ever. The solemn judgments of God on human conduct, for all lands and ages, are here acknowledged and adored. This indicates a breadth of view such as was certainly one of the good fruits of the sore affliction of the captivity. It set thoughtful minds to discern what it was that could not be shaken, but was to remain. The second teaching of the psalm is the value of inward experience in support of outward sorrow and suffering. The triumph of solitary virtue, as in Daniel and Nehemiah, under sore trials, proved the strength of the heart in which the sayings of the Lord were hid. In dark times, they who had the word abiding in them had a light for their path. Only in affliction and trial can we take this psalm to ourselves. It is then not too long, and not at all monotonous. Each verse presents afresh the truths by which men live, and live when the sorrows of death take hold of them. There is a logical, a beautiful relation between this psalm and Ecclesiastes, which suggests that they may have been written near the same period. In Ecclesiastes a sad and thoughtful man seeks for solace and satisfaction in worldly good, and seeks in vain. From the highest plane that he reaches, “Fear God, and keep his commandments,” this psalm, like the patriarch’s ladder, rises heavenward, and reaches perfect rest and unfailing comfort. Thus the exercises of a single soul are recorded for the good of many souls. Here “they that wait and ponder” can renew their strength in the word that shows the way, the truth, and the life.Israel was now entering upon the reign of law as distinct from the reign of ordinances. The sentiment of the nation was, for some centuries, in harmony with this psalm. Through wars, revolts, and oppressions, even when the daily sacrifice was taken away, and families scattered in many lands, it was the law, as here set forth, that upheld the Jewish character. It became the object of fond, earnest thought and study. Commentaries, lectures, and oral expositions were made upon it. After a long while—such is human infirmity—the law was confused and made void by the growth of interpretations. ONE then arose and restored its power by teaching it as one who had “authority, and not as the scribes.” But it may be said, that if the law had been steadily held in the simple reverence shown in this psalm, St. Paul, in Romans, would not have been compelled to show it as cramping his spirit and hindering his way to the higher forms of experience. à, Aleph.1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy. á, Beth.9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.“Religion never was designed To make our pleasures less.”Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. â, Gimel.17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him. ã, Daleth.25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” ä, He.33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it.Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. å, Vau.41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Psalms 119:46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved. æ, Zain.49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. ç, Cheth.57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it.Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements. ùׂ, Teth.65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper. é, Jod.73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. ë, Caph. 81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in Psalms 119:83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome.Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth. ì, Lamed.89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.”“The word that rolls the stars around, Speaks all the promises.”What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him. î, Mem.97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. ð, Nun.105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. ñ, Samek.113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath. ò, Ayin.121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. ô, Pe.129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed. ö, Tsade.137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power. ÷, Koph.145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” ø, Resh.153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in Psalms 119:159. Luther sums up Psalms 119:160, “Thy word is nothing but truth.” ùׁ, Shin.161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make. ú, Tav.169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed!In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law. A Song of degrees.The present psalm, and the fourteen immediately following, are grouped under one title, termed, in the common English version, “Songs of degrees.” See note on title. The group is characterized by simplicity, national character, brevity, (except Psalms 132,) variety of sad and joyful tone, as indicating the changeful fortunes of the nation, a medium grade of poetic merit, and adaptation to popular use. Six were written by David, (Psalms 120, 122, 124, 131, 132, 133;) two by Solomon, (Psalms 127, 128;) and the remainder belong evidently to the period of the captivity and restoration. Ezra probably completed the group already begun by David. They cover the civic, domestic, and devotional spheres, and manifestly grew out of the experience of the nation. For reasons given in the notes, we shall adopt the hypothesis that they were designated and used as “pilgrim songs,” to be used especially by those going up to Jerusalem to the national feasts, though they have separate historic occasions.Psalms 120 is a strain of unbroken complaint, caused by the falsehood, deceit, and implacable temper of the author’s enemies, to escape whom he had fled into exile, and was temporarily doomed to live among hostile barbarians. In Psalms 120:1-2, he records his prayer in distress; Psalms 120:3-4, are a denunciation upon the false tongue; Psalms 120:5-7, his lament over his sojourn with hostile tribes. The whole belongs to David during his abode in Arabia Petrea. The allusions point thither, and the circumstances suit the history of 1 Samuel 25.TITLE: A Song of degrees—Hebrew, Song of the goings up, or, of the ascents, ξςμεϊ, (ma’aloth,) translated “degrees,” simply means steps, ascents, goings up; and is here manifestly used as the standing form of expressing a journey to Jerusalem, as being situated on a mountain. Thus Ezra 7:9, “Began he to go up.” The radical verb ‘alah, to go up, often expresses the act of going to Jerusalem, without mentioning the city. See Ezra 1:3; Ezra 1:5; Ezra 1:11; Ezra 2:1; Ezra 7:6-7; Ezra 7:9; Ezra 7:28; Ezra 8:1; 2 Kings 24:1; 2 Kings 24:10. From the days of David and Solomon the people were accustomed, especially under the reign of their pious kings, to go up to Jerusalem in great numbers to the annual festivals. Thus Psalms 122:4. “Whither the tribes go up,” etc.See also Psalms 24:3. The custom, couched in the same form of speaking, is well brought out 1 Kings 12:27-28. In the New Testament the same usage obtains, (John 7:8; John 7:10; John 12:20; Acts 18:22; Acts 24:11,) where αναβαινω, is the Septuagint for ςμδ, (‘alah,) in the above passages. It is clear, therefore, that the word in question was popularly used to denote a pilgrim journey to Jerusalem. It is probable that these fifteen psalms were collected, or the collection completed, by Ezra for the special use of the pilgrims, for psalms for such public use should represent all the varied forms of the Church’s experience, whether of joy or sorrow. 1. Distress… cried… heard—This serial form—trouble, prayer, and answer—was common for David, and his faith in God touching the answer, gathered from past experience, was the ground of all his hope. 2. Lying lips… deceitful tongue—The source of his present trouble, and more terrible than weapons of war. 3. What shall be given… thee—It is more natural and consistent to take this grammatically obscure verse as an address to the tongue of guile: “What shall be given thee?” or rather, “What shall he [God] give to thee?” that is, as a punishment. The question is put sarcastically, and the anticipated answer is brought out in the next verse. 4. Sharp arrows of the mighty—The retributions of God shall pierce the soul as the sharpened arrows of the warrior penetrate the flesh. Coals of juniper—The øúí, (rothem,) answering to the Arabic retem, improperly translated “juniper,” is the broom tree, a notable shrub in Arabia Petrea. Thus Robinson: “One of the principal shrubs we met with is the retem, a species of broom plant, Genista roetam of Forskal. This is the largest and most conspicuous shrub of these deserts, growing thickly in the water courses and valleys.” So Burckhardt: “We here [in the peninsula of Mount Sinai] found several Bedouins occupied in collecting brushwood, which they burn into charcoal for the Cairo market. They prefer for this the thick roots of the shrub rothem, which grows here in abundance.” “The roots,” says Robinson, “are very bitter, and are regarded by the Arabs as yielding the best charcoal.” See Job 30:4, where, instead of meat, read sustenance, support. They followed charting the rothem as a livelihood— referred to as a poor business. This shrub also is used by the Arabs as a shelter by day and night, though a frail one. 1 Kings 19:4-5. The intense heat of this charcoal, and the proverbial length of time that it holds fire, render it a fit emblem of severe punishment. 5. Mesech… Kedar—The Septuagint and Vulgate, following the radical sense of the word, render “Mesech” by prolonged: “Woe is me that my sojourning is prolonged.” But the word is to be taken as a proper name, the patronymic of a people descended from Meshech, son of Japheth, (Genesis 10:2,) and known in history as the Moschi, dwelling near the southeastern shore of the Black Sea, north of Armenia. Later, they penetrated southward into Cappadocia, (Jos. Ant. b. i, c. 6, § 1,) and northward beyond the Caucasian mountains, and probably reappear in Europe under the name of Muscovites. They commonly stand associated with the Tibareni, (from Tubal, Genesis 10:2,) as in Ezekiel 27:13; Ezekiel 32:26; Ezekiel 38:2-3. (Herod., b. vii, c. 78.) In our psalm the name “Mesech,” or Meshech, is a synonyme for northern barbarians, as “Kedar,” (son of Ishmael, Genesis 25:13,) was for Ishmaelites, or southern barbarians. On “Kedar,” as the common title for northern Arabians, see Son 1:5; Isaiah 21:13; Isaiah 21:16-17; Ezekiel 27:21. Meshech and Magog had to the Hebrews the same proverbial sense of unsubdued barbarians that Scythian had to the Greeks; and it was but a natural association with “Kedar” in the mind of David, dwelling, as he now was, among these wild desert robbers. See, on his place of abode, 1 Samuel 25:1 6. My soul hath long dwelt—Literally, Much has dwelt my soul with herself, with, or near, him that hateth peace. The want of companionship—congeniality with those about him—compelled the psalmist inwardly to a life of introspection, self-communion, and solitude. 7. I am for peace—Hebrew, I peace. I am all peace. See this same form Psalms 109:4. When I speak, they are for war—My pacific words are construed into strategic decoys. They are so full of war and treachery that they are wholly incapable of friendly conference. The contrast between the psalmist and his enemies is only an example of the eternal dissonance between the spirit of Christ and the spirit of the world. It is worthy of remark that lying, deceit, robbery, and hostility to strangers are characteristic vices of the Arabs to this day. It may further be noticed, that David’s residence in Paran closes the bitterest part of his wandering life during the persecutions of King Saul. Thenceforward a milder light beamed on his fortunes. A Song of degrees.This is a perfect model of a true pilgrim-psalm, dating at the close of the day in sight of the hills of Jerusalem, when the company halt for the night’s rest. The outlook is full of inspiring anticipation, Psalms 121:1. The journey is nearly ended, and strong trust and grateful retrospect fill the hour of evening meditation. Jehovah is his hope, (Psalms 121:2;) his foot shall not slide, (Psalms 121:3;) Israel’s keeper is ever watchful, he sleeps not, (Psalms 121:4;) his shade is the pilgrim’s protection, day and night, from all evil, in all his ways, for ever, Psalms 121:5-8. The associations are such as are incident to a journey, or, figuratively, to common life, and such as would specially occupy the anxious thoughts of a traveller. On the title see note on title of Psalms 120 1. I will lift up mine eyes unto the hills—Not to the hills of Palestine in general, but to those of Jerusalem and its environs. See on Psalms 125:2. Mount Zion, in David’s time, and Moriah afterward, were particularly holy mountains, the abode of Jehovah. Psalms 14:7; Psalms 20:2; Psalms 48:2; Psalms 48:11-12. The lifting up of the eyes here implies devotional trust and desire, or the lifting up of the soul, as in Psalms 123:1; Psalms 143:8. From whence cometh—The compound particle, meayin, is an interrogative, and should read, “From whence shall my help come?” The question is abrupt, but gives a dramatic effect, and prepares for the answer which immediately follows. 2. My help cometh from the Lord—It was not a superstitious reverence for places and sacred mountains, but trust in Jehovah, which sustained the psalmist’s hope. In this confession there is an underlying rebuke of the Gentile idolatry, which sought high places and mountain summits for their altars and worship. See Leviticus 26:30; Psalms 78:58; Jeremiah 3:2. Heaven and earth—The allusion is made to show the all sufficiency of God his helper, unlike the local tutelary gods of the heathen, to which were assigned limited jurisdictions. 3. Thy foot to be moved—The word “moved” may signify to slip, slide, or to tremble, totter, or even to fall. An insecure foot-hold is a casualty specially incident to the pilgrim on a long journey, and is an emblem of disaster and defeat. Psalms 38:16; Psalms 94:18. The statement is equal to saying, that God would give to the true pilgrim a prosperous journey. 4. He that keepeth Israel—The safety of Israel is due to the vigilant care of God. It is a divine gift. Neither slumber nor sleep—As the heathen gods were supposed to do. See 1 Kings 18:27. Through all Israel’s meandering paths along the centuries Jehovah’s eye was upon them day and night. 5. Thy shade—Shadow, as a covering, gives the idea, figuratively, of protection, as Psalms 91:1; Isaiah 30:2-3, and is here parallel to keeper in the first member of the verse. 6. Sun shall not smite, etc.—It is well known that a sunstroke in the East is a common liability, sometimes producing instant death to man and beast. Probably 2 Kings 4:18-20, was an instance. The moonbeams, also, are known to affect the human system injuriously. Hence the word lunatics, applied to those who are supposed to be injured by the influence of the moon. The dangers common to the travellers are kept before the mind throughout the psalm. 7. He shall preserve thy soul—There is a rising in the sense here from preserve… from all evil, in the first member. That relates to the common casualties of life, this evidently to that higher preservation which belongs to the saints as such, the perfect peace (Isaiah 26:3) of a resting faith. Nephesh, (soul,) therefore, is here to be understood in its higher sense of spirit, the spiritual and immortal part. It is spiritual, or soul, preservation as distinct from mere physical. See the use of “soul,” Psalms 19:7; Psalms 24:4; Psalms 25:1; Psalms 25:13; Psalms 25:20; Psalms 57:1 8. Going out and… coming in—A phrase of beautiful simplicity for daily undertakings. The “going out” to labour, and the returning home to rest, describe the sweep of life’s pendulum. On the going forth of man to labour see on Psalms 104:23. Strong trust in the divine protection and faithfulness, and grateful praise, are the characteristic lessons of the psalm. A Song of degrees of David.A true lover of Zion and its worship, but for some cause resident at some distance from the holy city and debarred of its religious privileges, joyfully accepts the invitation to go to the house of the Lord, Psalms 122:1. At this time Jerusalem is a strong city, (Psalms 122:3,) and the tribes already are accustomed to go up thither to the great annual feasts, Psalms 122:4. There, too, despite the political envy of sister tribes, of rival competitors, and of hostile nations, is established the throne of David, Psalms 122:5. The psalm is, in part, a retrospection, but more the fresh gushings of present joy and deep religious feeling and desire, Psalms 122:6. The salutation, (Psalms 122:7-9,) indicates that the psalm was sung at the moment of entering through the city gate. The Hebrew, and the version of Jerome, assign the psalm to David as its author, but the Septuagint and Vulgate give no author. This omission, however, does not invalidate the Hebrew title, and there is no reason to doubt that David was the author. Psalms 122:9 affords no proof against it: see note there. The psalm suits well the occasion of 2 Samuel 19:9-20, when the people invited David to return to Jerusalem to his throne. On title, see note on title of Psalms 120 1. I was glad—Literally, A light of joy was in my face. A characteristic testimony that the religion of the Hebrews, according to the liturgy of Moses, induced joy and praise, not a sordid superstition, as the heathen slanderously charged. (TACITUS, History, B. 5, § 4.) The past tense gives us a retrospection, which some take as evidence that the language is that of a pious Jew in exile. But the whole tone of the psalm is that of present joy, as if written immediately after receiving the call to go to the house of God. On the invitation, Let us go, see Deuteronomy 33:19; Isaiah 2:3. House, here, is to be understood of place, or the tent containing the ark. See note on Psalms 116:19. Delight in the worship of God springs from the love of God, and makes the way to the house of prayer pleasant. See notes on Psalms 84:5-8 2. Shall stand—Literally, Have been standing, or, have stood. So Septuagint, εστωτεςησαν, our feet have stood. This also is retrospective, but may apply to the recent past. 3. Compact together—The city lay in a rocky region, between the valleys of Gihon on the west, and Kidron on the east, with an irregular circumference of (according to Josephus) thirty-three stadia (or a little less than three and four-fifths miles,) of the outer wall. The modern wall is about two and a half miles in circuit. Originally Jerusalem was composed of several sections, particularly the upper end lower city, (the name occurs five times in the Hebrew Bible, in the plural or dual,) lying on uneven ground, unequally fortified, and imperfectly united; but David captured, firmly united, and fortified the whole. 1 Chronicles 11:7; 1 Chronicles 11:9. The text, “compact together,” or joined to itself together, probably refers to the means of connexion between the different parts. It may be used, too, to illustrate the spiritual Jerusalem, the Church, “builded together for a habitation of God through the Spirit.” Ephesians 2:21-22 4. Tribes go up—Tribes have gone up. The past tense indicates a custom established, which even the present implies. Testimony of Israel—Not “unto the testimony of Israel,” as in our English version. The Hebrew simply reads, A testimony to Israel; that is, it was a testimony, or command to Israel to assemble three times in a year for sacrifice and worship at the place which God should designate, which was now Jerusalem. See Exodus 23:14-17; Exodus 34:23; Deuteronomy 16:16. To give thanks— As the end or object of their assembling. 5. There are set thrones—There they established thrones. The Hebrew word for throne (kisseh) means also a high seat, whether for honour and rank, or for authority and judgment. Judges 3:20; 1 Samuel 4:13; 1 Samuel 4:18; Esther 3:1. Here the plural “thrones” should be taken as seats of judicial and executive authority for the administration of justice established by David, and hence called “thrones of judgment,” “thrones of the house of David.” The force of the statement lies in the fact that the choice of Jerusalem, as the place of supreme judgment and of David’s kingly authority, had been sorely contested, but the attempt had proved abortive. The law required that the religious centre of the nation should be its supreme seat of judgment. Deuteronomy 7:8-12 6, 7. Peace of Jerusalem… peace… prosperity—The “peace of Jerusalem” involved the peace of the nation, the “peace” of the Church, and the orderly and edifying worship of God. Prayer for the “peace” of the Church and the nation, is a prime religious duty. There is an alliteration in the Hebrew, curious and sprightly, (somewhat like shelom, shelaim, yish-lavoo, shalom, shalvah,) indicated in the following italicized words: “Pray for the peace of the city of peace, (Jeru-shalem, Hebrews 7:2;) they shall have peace that love thee. Peace be within thy walls, and peace within thy palaces,” (Psalms 122:7,) is according to the true Hebrew salutation.Numbers 6:26; Matthew 10:12-13 9. Because of the house of the Lord—As in the previous verse the psalmist’s love of the brethren led him to wish peace to the city, so now the love of the house of God shows the love of God to be his leading motive. With a true Hebrew, religion underlaid patriotism. This alone could give the highest love of country, and offer the surest stability to government. Throughout this psalm the warmest piety and patriotism prevail, and a true spiritual and evangelical meaning lies beneath the letter. According to the common method of the Hebrews in expressing their spiritual faith and feelings, the language and metaphor seem to present only a secular garb; but the reader will do himself and the psalmist the highest injustice if he fails to trace a New Testament type of piety throughout. On “house,” as it bears on the question whether the temple was standing at this time, see on Psalms 122:1 and the reference there. A Song of degrees.We have here a sigh from the depths of sorrow, reproach, and oppression. The author beholds his helpless state in the surrounding scorn and contempt of the proud, and finds hope only in “Jehovah his God,” for whom he patiently and confidently waits. Evidently this lament, with its eye of faith and hope, comes from the night of the captivity. 1. Unto thee lift I up mine eyes—See note on Psalms 121:1. “Jehovah our God,” (Psalms 123:2,) is the only helper of Israel, and from him alone is relief expected. That dwellest in the heavens—See notes on Psalms 113:4-6 2. As the eyes of servants, etc.—The allusion is to the custom of dispensing favours, giving protection, or issuing orders, by the motion of the hand. In India, a man in trouble says, “I will look to the hand of my friend.”—Roberts. “In Egypt everything is done with the greatest decency and the most profound silence, the slaves or servants standing at the bottom of the room, with their hands joined before them, watching with the utmost attention every motion of their master, who commands them by signs.”—Pococke. Ladies are waited on, even at the least wink of their eye or motion of their fingers. This custom prevails all over the East, and this language of signs is frequently alluded to in the prophets. In the present case the hand is looked to for protection; and the waiting attitude is one of submission, trust, and readiness to obey orders, or to receive the token of deliverance. 3, 4. Exceedingly filled—Satiated, overflowed with abundance. Their enemies were at ease, (Psalms 123:4;) the word denoting, in its bad sense, those who live carelessly, indifferently as to religion or the sufferings of others, and only for self-gratification: a state of supreme selfishness and worthlessness of character, which, though not in itself expressing overt crime, hardens the soul to all vice and sin. Jeremiah 48:11; Amos 6:1; Zechariah 1:15; comp. Luke 12:19-20. They were also proud, haughty, which always implies contempt and hard heartedness toward inferiors. These were Israel’s oppressors, who contemned them, trod them under foot, and scorned, or made a jest and derision of them. Thus is it with the world toward the Church, but will not God hear and avenge his elect, who cry unto him day and night? A Song of degrees of David.The absence of any local allusions, and the very general terms in which the author clothes his description, adapt this psalm to the public use of the Church in all ages on any occasion of marked deliverance from great danger. The danger was imminent, the distress overwhelming, the deliverance sudden and timely, and indisputably from “Jehovah, who made heaven and earth.” The Hebrew title ascribes it to David, but the Septuagint and the earlier versions, except the Chaldee, make it anonymous. The spirit, boldness, and language are Davidic, and it might well enough suit the perils of his Aramaic and Edomitish wars, to which, if he wrote it, it should be assigned. But another event of great moment to the Jewish nation, more perfectly suiting the exigence and escape herein described, seems to be entitled to the higher claim—their deliverance from the decree of Haman. Esther 3, and sequel. This gives the psalm the postexilic data to which modern commentators generally incline. The supposed Aramaic word-forms are disputed, and we pass them over. If David wrote it, as Hengstenberg and others contend, and as is, after all, possible, it was placed here among psalms of later date, undoubtedly, because it suited the struggling nation in its often-checked, imperilled efforts to reconstruct after the exile, (see besides the above, Nehemiah 4:7-15,) and because it was suitable to be placed for all time among those national ballads which celebrate the crises of their history. It is not improbable that Mordecai, or a devout Levite, may have remodelled it from the form of an old Davidic production originally penned for another occasion. 1. If it had not been—The Hebrew is abrupt and elliptical, If not, or unless, Jehovah was for us. Alexander proposes, as tantamount, “What if the Lord had not been for us?” leaving the answer to the imagination of the reader. Now may Israel say—The particle ðà, (nah,) is intensive of the imperative, as, Israel, say I pray. It is an urgent call to confession of Jehovah’s timely aid. 2. When men rose up against—The idea is that of a sudden rising, an open and hostile uprising. 3. Swallowed us up quick—Literally, Swallowed us up alive. The allusion seems to be to Korah and his company, (Numbers 16:30,) “If the Lord make a new thing, and the earth open her mouth and swallow them up… and they go down alive into the pit.” See also Psalms 55:15; Psalms 69:15 4. The waters… overwhelmed us—Probably an allusion to Exodus 14:27-28. The stream—The mountain torrent. These, in the rainy season, are terrible, and against them no art or power of man can prevail. A single thunder storm of rain will often suffice to create a flood which sweeps away habitations and families and animals. Such a seil, or flood, in the Wady Solaf, Mount Sinai, in 1867, swept away an Arab encampment, and forty persons, with many camels, sheep, and cattle, perished in the waters. Palmer and his company saw trunks of large palm trees which had been carried thirty miles down the valley by this flood. See Psalms 18:13; Psalms 18:15. The description of Isa 8:7-8, refers to the excessive overflow of the Nile or of the Euphrates, which, though more rare and gradual, is yet far more terrible. These perils from the great forces of nature are a fit emblem of the dangers, often as sudden as overwhelming, to which the militant Church is exposed. 7. Snare is broken, and we are escaped—Both snare and fowler are in God’s hands, and he will not only deliver his people, but crush the power of the enemy. The figure applies only to such an escape as is from the very teeth of death. They were already in the snare—the watchful fowler had only to take his prey. 8. Our help is in the… Lord—Thus the psalm closes with a repetition of the opening statement, not now with the “If not Jehovah was on our side,” but, “our help is in… Jehovah.” The lesson is complete. The creator of all worlds alone can redeem and protect his Church from all forms of assault in all the ages. A Song of degrees.The religious veneration of Zion and Jerusalem, as types of the true Church, (Psalms 125:1-2,) suits well the spirit of the true pilgrims, and especially the moment of their approach in sight of the holy mountains. Naturally does the heart turn from these mountain defences to the stronger refuge of the soul that trusts in Jehovah. These outward bulwarks are the pledges and the emblems of God’s protection of the righteous. The psalm was evidently written when the Hebrew people were in the Holy Land, when they were afflicted and persecuted by their heathen neighbors, (Psalms 125:3,) when a few were faithful and steadfast, (Psalms 125:4,) while others, yielding to the infelicities and temptations of the times, grew remiss, and fell away to selfish and prayerless lives, Psalms 125:5. The psalm is the reflection of the picture given of the nation by the prophets Haggai, Zechariah, and Malachi, and in the books of Ezra and Nehemiah, soon after its return from exile. Psalms 125:3 is the language of strong faith under outward adversity and discouragement, and Psalms 125:5 is a solemn anathema upon internal defection and backsliding, which already weakened and discouraged the nation. The historic occasion of the psalm is probably found in the fourth and fifth chapters of Ezra. 1. They that trust in the Lord—Trust in Jehovah, and not in circumstances, is the theme. Outwardly, it went ill with them; but to those who firmly trusted in the Lord, and remained true to his commands, the happy result was sure. Mount Zion—Mentioned here in contradistinction from other mountains, because it was the place of Jehovah’s visible abode—the visible stronghold and defense of the Church. “He compares the firmness of the Church itself to that of her external seat, the immovableness of the spiritual to that of the material Zion.”— Hengstenberg. Cannot be removed—The word “removed,” signifies passively to be wavered, shaken, or caused to totter. His eye is on those described, (Psalms 125:5,) who turn aside, perverts—men who swerve or incline to evil, not trusting God. Opposed to these are men of true faith, who, like “Mount Zion,” are fixed. 2. Mountains… round about Jerusalem—Jerusalem lies close upon the watershed of the great range of mountains running from the plain of Esdraelon to the latitude of the southern limit of the Dead Sea, 2,500 feet above the sea level. Viewed from its immediate vicinity, it appears to stand on a ridge of land, the backbone of the mountain, guarded on the east, southeast, and northeast by Olivet, but apparently open on the west and north. On the west and northwest, however, at the distance of about six miles, rise the hills of Mizpeh, Ramah, and Gibeah; on the north, the bend of the ridge which connects with the Mount of Olives, (Robinson,) and on the immediate south, the hill of Evil Counsel, and farther on, the ridge which divides it from Bethlehem. Back of Olivet, in the remoter east, rise the mountains of Moab, as a guard against an eastern invasion. Thus the plain on the west and north of the city “is encompassed with a barrier of heights, which shut out the view of Jerusalem till within a very short distance of the city, and must always have acted as a defence to it,” (Stanley,) while the background of eastern mountains wholly obstruct all approach of a hostile army. These were the emblems and pledges of God’s care and defence of the homes of his ancient people—the Jewish Church. 3. The rod of the wicked—Their scepter, the emblem of their oppressive power; or, perhaps, the measuring “rod,” as a sign of possession. Shall not rest— “Shall not” settle down, abide. Israel was feeling the pressure of the “rod” of Persian rule under Cambyses and succeeding reigns, through the intrigues and false representations of the Samaritans, (Ezra 4,) but faith saw it was transient. Lot of the righteous—This is an abstract and universal statement, applying to the righteous as such in all ages, but specially to the righteous nation—God’s covenant people—whose “lot,” or portion, fallen to them, was the land of Palestine, with the rights, civil and religious, of an independent people. Lest the righteous—This is the reason for the foregoing statement, namely, that the righteous may not be driven or seduced to take sides with unrighteousness in order to their protection and welfare. 4. Do good… unto those… good—The true Israel. An evident distinction between true and false Israelites. Though the whole nation, by profession and covenant, were holy, yet it was well understood that “they were not all Israel that were of Israel,” (Romans 9:6,) and the Old Testament everywhere draws this line of distinction. See notes on Psalms 115:9; Psalms 115:11 5. Such as turn aside—Incline to crooked ways. See introduction to the psalm, Haggai 1, and Zechariah 1:1-6. In all ages there have been superficial and unstable professors of the true religion, ready to give up their faith at sight of persecution. See Matthew 13:20-21; Malachi 3:8-15. Crooked ways—The paths of an apostate, ever devious through a worldly policy, and opposed to integrity, uprightness, fidelity. See Matthew 7:14; Jeremiah 6:16; Jeremiah 18:15. The Lord shall lead them forth with the workers of iniquity—God shall classify these false professors with the openly wicked and abandoned, and treat them as such in the judgment. The leading forth is judicial—the bringing them to trial and execution. But peace shall be upon Israel—Can language make it more plain, that false profession is irreligion, and that the outcome of the lives of the true and false Israelites shall be finally and totally different? A Song of degrees.The outbursting of new joy, and the allusions and direct statement of Psa 126:1, decide this psalm to be one of the first echoes responsive to the decree of Cyrus (Ezekiel 1:1-4) which awoke in the hearts of the exiles. It is a beautiful commemoration, not of that decree only, but of the faithfulness of God, and the hope of all his sorrowing ones in all ages, Psalms 126:5-6. It is a companion with Psalms 85, which seems to date a little later, and is to be contrasted with Psalms 79, 137. The psalm divides itself into two strophes: Psalms 126:1-3, a thankful acknowledgment of the great deliverance granted; Psalms 126:4-6, a prayer and hope that what is thus auspiciously begun may be brought forth to completion. See note on Psalms 126:4 1. Turned… the captivity—An obscure form of speech. In the common Hebrew text, When the Lord returned home the returning ones, or, the restoration, deriving ωׁ ?ιαϊ, (sheebath,) rendered “captivity,” from ωׁ ?εα, (shobh,) to return. But the Septuagint reads αιχμαλωσιαν, and the Vulgate captivitatem, as if they had a text before them which read ωׁ ?αιϊ, (shebeeth,) or ωׁ ?αεϊ, (shebooth,) “captivity,” (as in Psalms 126:4,) from the root ωׁ ?αδ, (shabah,) to take, or lead away, captive. In this latter sense, also, the Syriac and Targum agree, and the sense of the text evidently requires it. By comparing the Keri (Hebrew marginal readings) in various places, it also appears that the terms are interchangeable, or that the latter is to be preferred, as in our common English text. See Psalms 126:4, and the fundamental passage, Deuteronomy 30:2-3; Jeremiah 29:14; Ezekiel 16:53. Like them that dream—The announcement of freedom seemed too joyful to be real. As if they would say, We could hardly believe our senses. We were delirious with delight. See Acts 12:9 2. Said they among the heathen—So astonishing was the decree of Cyrus, (Ezra 1:1-4,) that the Gentile nations spoke of it as an act above the level of humanity, and ascribed it directly to Jehovah, the Hebrews’ God, which, in the next verse, they repeat and accept with gladness, as true. The allusion to the common remark upon the event by “the heathen,” implies a friendliness and good will on their part toward the Jews at the time of their departure. This was a fact in the reign of Cyrus, with whom they were in honour; and afterward in the reign of Darius Hystaspes; and the same of the Egyptians toward Israel at the time of the exodus.Exodus 11:3; Exodus 12:36 4. Turn again our captivity—The work of returning to their native land from all the parts whither they had been scattered was not accomplished at once. It had now begun gloriously, but was not completed. It was nearly a hundred years from the return of the first caravan, under Zerubbabel, (Ezra 2:1-2,) till that under Nehemiah. Nehemiah 2:5-11. As the streams in the south—As the brooks in the Negeb, or parched country— the country of Arabia Petrea, called also “the South,” (Isaiah 21:1,) and often. Here the streams, which dry up in summer, (Job 6:15-20,) rise rapidly in the rainy season. In the region of Sinai, says Palmer, “a single thunderstorm, with a heavy shower of rain falling on the naked granite mountains, will be sufficient to convert a dry and level valley into a roaring river in a few short hours.” Thus the pious Jew prayed that the return of the exiles might be immediate, copious, and refreshing. “The poet proceeds from the idea that the Holy Land yearns after an abundant, re-animating influx of population, as the Negeb thirsts for the rain-water streams.”— Delitzsch. 5, 6. Long years of delay, vexation, and suffering, occasioned by the hostile people adjoining the country of the Jews, occasioned depression and sorrow. The work of reconstruction was “great,” (Nehemiah 6:3,) at best, and called for self-denial, courage, fortitude, and faith. But their enemies aggravated it a hundredfold. So struggles the Church of Christ in the earth, not only against natural infirmity and disability, but the hostile world. The closing verses are the language of strong faith and hope grounded in the word of God. Sow in tears—Often known in the East from scarcity of seed in famine; from perils of robbers, (as Job 1:14-15,) being often required to go to their fields, six or eight miles from home, armed; from painful labour and poverty; from fear of losing the crop, their only hope; from lack of rain, or from untimely rain. See note on Psalms 104:23. Bearing precious seed—Literally, Carrying a basket, or sack, of the seed. No such word as “precious” is in the original, and meshek, (English version, “precious,”) which means to draw out, must denote the act of drawing out the “seed” from the vessel, or, by metonomy, the vessel itself from which it is drawn out. In Amos 9:13, the verb is rendered soweth. Shall doubtless come again with rejoicing—Literally, Coming, he shall come with shouting. The form is intensive for, he shall surely come. The result is sure. The antitheses of going, coming; sowing, reaping; weeping, shouting; seed, sheaves; the implied doubt and anxiety in sowing, and the certainty of reaping, are exceedingly elegant and forcible. A Song of degrees for Solomon.Men are prone to stop short in second causes, and trust in the power and ingenuity of the human instrument more than in God, the real author of all prosperity. Against this error this psalm is directed. The doctrine is that of Jas 4:13-16. Not only the title, which there is no reason to call in question, assigns it to Solomon, but the contents and spirit are in perfect coincidence with his circumstances and character. The psalm properly dates at the erection of the first temple, while it equally suits the times of rebuilding the second, and may be fitly classed among the pilgrim-songs of the nation. While it does not rise to the dignity of evangelical odes, the author, with a profound belief in the providence of God and in the obligation of subjecting ourselves and all our pursuits to him, treats directly of the religious spirit which should govern our domestic life and pursuits, and of the building up of habitations as homes. in this spirit, as fundamental to social and state life. Keeping, therefore, within the domestic-civic sphere, the psalm divides itself into two strophes—home, with its labour and thrift, (Psalms 127:1-2,) and children, with their blessings on the home, (Psalms 127:3-5,) with the pervading thought that the proper acknowledgment of God, in the undertakings of life and in the rearing of the family, is the surest way of securing success. 1. House—Here to be taken literally, as city unquestionably should be in the next member. But it is viewed in its relations to home avocations, and the rearing of the family as the ultimate objects sought. It spoils the beauty and proportions of the psalm to consider it merely in the figurative sense of family, as in Rth 4:11. As the “house” represents and relates to the family, so does the “city,” in the next clause, represent and relate to the state. Both are comprehended in the national life, and both depend on God, without whom all labour is profitless. 2. Rise… early—Namely, to engage in work. Sit up late—Not “sit up,” but sit down. It is not lateness in sitting down to rest at night merely, after the day’s work is done, as the antithesis might seem to require, but delaying to sit down by day as well, whether for momentary rest or for eating. See Deuteronomy 6:7; Psalms 139:2. The reproof lies, not against labour and care as such, which are made necessary by a divine decree, (Genesis 3:17-19,) and in which, as a judgment and a discipline, God takes tender sympathy with man, but against seeking the world with such absorbing care and desire as to rob the body of needful rest and the soul of quiet and meditation. Such a habit is inconsistent with dependence on God, who alone giveth prosperity. See Matthew 6:24-34. Bread of sorrows—Bread procured by bitter labours and cares. The allusion is to Genesis 3:17 : “In sorrow shalt thou eat.” Excess of care should be rolled upon God: forethought and diligence belong to us, in reliance upon his guidance. 1 Peter 5:7. So he giveth—The Hebrew λο, (ken,) is a particle of comparison—so, in like manner, thus; and the sense of this obscure sentence seems to be, that in the midst of cares and labours, thus tempered by faith and patience, God giveth to his beloved sleep. Hereby health and present enjoyment are secured, with a better guaranty of ultimate success by this godly advice. Quiet and healthful sleep was considered a special mark of divine care and favour. Leviticus 26:6; Proverbs 3:24. His beloved—The Hebrew ιγιγε, (jedido,) “his beloved,” is supposed to refer to the name given to Solomon at his birth, ιγιγιδ, (Jedidiah,) the “beloved” of Jehovah. 2 Samuel 12:25 3. Lo, children—From dwellings, and the right ordering of our labour, the psalmist proceeds to the family. Heritage—A possession derived from a father by the law of blood relation. Children are a wealth, and the gift of God. To reverse this doctrine is a renunciation of the laws of God, both as written in Holy Scripture and implanted in our nature. 4. Children of the youth—Children born while their parents are young. Thus Genesis 49:3, “My firstborn, my might, and the beginning of my strength,” distinguished from those begotten when their parents were aged.Genesis 37:3 5. Quiver full of them—The figure is elliptical. The idea is, that of protection, vindication. As the warrior is safe—able to defend himself— with his quiver full of arrows, so the parent with numerous children. They shall… speak with the enemies in the gate—The language here is forensic. The “gate” was the place of judgment, (Deuteronomy 21:19,) and to “speak with” adversaries “in the gate,” was to conduct the suit, and to overcome them. Compare Proverbs 27:11. The same word rendered “speak,” in the text, means destroyed in 2 Chronicles 22:10, and subdue in Psalms 18:47; Psalms 47:3. Such a man “need not fear lest he should be put to shame—that is, lose his cause; his stalwart sons would not suffer might to prevail against right.”—Perowne. Not… ashamed, is equal to having abundant proof to meet the allegation, and to overcome. A Song of degrees.This psalm is a side piece, or rather supplement, to the one preceding, to which it bears both a resemblance and a contrast, both constituting a completion of one design. In both psalms the family is the predominant theme, connecting with the broader relations of civil life and nationality. In both, also, our dependence on God for success in all our plans is equally prominent. But the contrast appears in this, that Psalms 127 is an admonition to those who would, in a godless self-trust, engage in the undertakings of life, while Psalms 128 pronounces blessings on the God-seeking man. The vanity of the labour of the one and of the blessedness of the other form the negative and positive sides of the argument—the lights and shadows of the picture. That they both were written from the standpoint of the Hebrew doctrine—that true family life and an abundant population, fearing God, are the glory of any nation—is clear enough, and both might well be assigned to the same author and occasion. Most appositely, therefore, is it placed, with the pilgrim songs, among psalms of the latest date, suiting as well the special states of the returned exiles as the general spirit of the nation. 1. Blessed—Oh the blessings of every one fearing Jehovah! The ΰωׁ ?ψι, (ashrey,) “blessed,” happy, with which the author begins, and which characterizes the God-seeking man, is contrasted with the ωׁ ?εΰ, (shahv,) vainly, in vain, which belongs to the self-trusting man, (Psalms 127:1) and the tone of confidence in the assured happiness of the former, with theΰν, (if, except,) which conditions the success of the latter. 2. Thou shall eat—Literally, Thou shalt surely eat the labour of thy hands. The clause is strongly asseverating. This is the true dignity of man—to support himself by his own labour; and this is the faithfulness of God to his children, to assure the rewards of their labour to them. It is “the promise of the life that now is,” 1 Timothy 4:8; opposed to the threatening of Deu 28:33; Leviticus 26:16 3. By the sides of thine house—Literally. In the sides; supposed to denote “the background, or privacy of the house, where the housewife, who is not to be seen much out of doors, leads a quiet life, entirely devoted to her family,” (Delitzsch;) in contrast with the harlot, who wanders the street. Proverbs 7:11-12. This requires us to refer the word “sides” not to vine, but to wife, as it is not the vine on the side of the “house,” but the wife on the inside of the “house,” thus: “Thy wife in the sides of thy house shall be as a fruitful vine; thy children around thy table like olive settings.” This last figure seems borrowed from the young olives springing from the roots of the parent tree, and perpetuating its beauty and fruitfulness. 4. Behold, that thus—The asseverating particle is again employed, as in Psalms 128:2, to confirm the happiness of the God-fearing man. “Behold,” surely “thus,” etc., a beautiful setting in the picture of a happy, pious nation. 5. Out of Zion—The Hebrew knows no blessing apart from the Church, the covenant, and worship of God. The blessing must come from Zion, if it comes from God. See the good of Jerusalem—Next to his Church ranks his country, his nation. With the good of Jerusalem is connected all individual good. The religious-civic type of this psalm suits the lofty patriotism and piety of the time of David and the former part of Solomon’s reign, and as fitly the time of the return of the exiles. 6. So far as this may apply to the returned exiles, compare Zechariah 8:4-5. Peace upon Israel—There is no and in the original, as in our English version, and it does not belong here: Peace to Israel is simply a form of parting salutation, as in Psalms 125:5, having ended his psalm of blessing. A Song of degrees.The psalm is divided into three parts. Psalms 129:1-3 are a retrospect of Israel’s affliction from his youth; Psalms 129:4 is a grateful acknowledgment of deliverances; Psalms 129:5-8 contain an anathema upon the haters of Zion. The religion of Moses was a reproof of the heathen idolatry, which drew down upon the Hebrew people the enmity and persecution of the nations. Situated, as they were, nearly central to the great nations of antiquity, and of all the fierce political struggles for supremacy among the mighty monarchies, God alone could preserve them alive. The retrospect of these sufferings reaches back to Egypt. The poet surveys them from the standpoint of recent deliverance, (Psalms 129:4,) which determines the date later than the decree of Cyrus, (Ezra 1:1-4,) (for it must be considered as postexilic,) and with a tone of sadness as not being yet free from the power of living enemies, whom he execrates, which probably points to the hostility of the Samaritans, Ezra 4. The moan of Israel, now aged, over the hardships of life, is like that of Jacob before Pharaoh, Genesis 47:9 1. From my youth—From the days of Israel’s abode in Egypt. So Hosea 2:15; Hosea 11:1; Jeremiah 2:2 2. Not prevailed—Because God was on their side. See Psalms 124:1, etc. The existence of a Church which is in antagonism with all “ungodliness and unrighteousness of men,” standing alone and without worldly support or sympathy, hated and persecuted as the reprover of sin, yet unconquered, is the standing miracle of the ages. 3. Ploughed upon my back—In Psalms 66:11-12 and Isaiah 51:23, the figure of riding over the prostrate bodies of the people is used, which is here exchanged for ploughing furrows upon their backs, in both which the lowest degree of degradation and helpless misery is expressed. Made long their furrows—Which, as opposed to short furrows, would seem to indicate an excess, or prolongation, of cruelty. Short furrows, not exceeding about two hundred feet, according to Wetzstein, was, and is now, the custom in Arab tillage. The word for “furrow” occurs elsewhere only in 1 Samuel 14:14, where the Hebrew “half a furrow, a yoke of land,” means half the landstrip “which a yoke of oxen could plough in a day.” In the psalm before us, the word is in the plural. The back is here conceived to be a field divided up into several îòðéú, or landstrips for ploughing, but the preterit of the verbs indicates that the psalmist is speaking of miseries from which the people had now escaped. 4. The Lord is righteous—In fulfilling his promises to his people, and rendering deserved retribution upon their persecutors. See Revelation 15:3; Revelation 16:7; Revelation 19:2. Cut asunder the cords—Resuming the figure of ploughing, as an image for inflicting misery, (Psalms 129:3,) the cutting the cords would mean the severing the cords which connect the yoke to the plough; or it may refer to the cords by which captives were bound. In either case, it denotes that God had rendered futile for evil all the devices and boasted power of his enemies. 5. That hate Zion—This indicates that Zion still had living enemies, though their chief strength had been neutralized, and deliverance attained. See the introduction. 6. Grass upon the housetops—Which never comes to maturity for want of root and moisture, and hence is proverbially worthless. “To obtain a good view of the Tyropean my guide took me to the housetop on the brow of Zion, and the grass which had grown over the roof during the rainy season was now entirely withered and perfectly dry.”—Thomson. Roofs of houses in Palestine are nearly flat, sloping slightly toward the centre, and covered with small stones and earth. “Grass, and even wild flowers, are apt to grow upon them in winter, and as their roots cannot sink deep into the hard soil, a few days of warm sunshine suffice to dry them up.”—Van Lennep. 8. They which go by say—It was customary, in passing a harvest field, to say to the harvesters, “The blessing of the Lord be upon you,” to which the latter responded as in Rth 2:4. But as this could not be said to persons who were gathering withered grass upon the housetops, as the women often did, and still do, to kindle the fire, so neither would men bless, in the name of the Lord, the haters of Zion who were doomed to perish. A Song of degrees.The psalmist speaks in the first person singular in behalf of all Israel, and his cry is that of penitence and hope out of deep outward distress. The De Profundis— “Out of the Depths,”—with which it opens, is a fitting title. Psalms 130:3-4 are a confession of sin as the cause of his misery, from which not human merit but the forgiving mercy of God alone can save him. Psalms 130:5-6, express his steadfast hope and waiting faith in that mercy to which also, in Psalms 130:7, he exhorts all Israel, closing, in Psalms 130:8, with a confident expectation that Israel shall yet be redeemed from present sin and its consequent punishment. The psalm is tenderly plaintive and hopeful, and breathes an evangelical spirit and doctrine worthy of New Testament times. The plaintive strain is in sympathy with Psalms 86. Everything points to a late date of the psalm, which in spirit might harmonize with the circumstances of Israel recorded Ezra 9, 10. The word rendered attentive, (Psalms 130:2,) occurs elsewhere only in 2 Chronicles 6:40; 2 Chronicles 7:15; and the word forgiveness, Psalms 130:4, only in Nehemiah 9:9; Nehemiah 9:17, and Daniel 9:9. The psalm is the sixth of the so-called seven Penitential Psalms, namely, Psalms 6, 32, 38, 51, 102, 130, 143. Luther ranked it among the best of the psalms, and denominated it and Psalms 32, 51, 143, “Pauline Psalms.” 1. Out of the depths—A figure denoting great sorrow and mental dejection, as in Psalms 69:2; Psalms 69:14. In this case the affliction connects with remembered sin as its moral cause. 2. Lord—Hebrew, Adonah. This divine name occurs three times in this psalm, and that of Jehovah five times. Delitzsch thinks this and Psalms 86, where Adonah is repeated seven times, are specimens of a third, or Adonajic style of psalms, added to the Jehovistic and Elohimic. The frequent occurrence of these awful names is evidence of intensity of desire and agony of spirit. Attentive—Literally, With pointed ears— “strained attention.”—Delitzsch. The ears, and hence the mind, to be directed to this one point. The first two verses earnestly claim a hearing of the complaint. 3. Mark iniquities—Literally, Keep iniquities, or, watch iniquities closely; that is, remember them accurately in order to bring them to punishment. The same idea is conveyed in Deuteronomy 32:34; Job 14:17; Hosea 13:12. In such a strict course of justice who could stand! But opposite to this preserving, or “sealing up,” the record of our sins for judgment, stands the merciful non-imputation, or forgiveness, of sin through faith in the atonement, as in Psalms 32:2; Romans 4:7-8.On this mercy alone, without human merit, depends the hope of every man. 4. That thou mayest be feared—The telic use of the conjunctive particle supplies the explanation of this administration of divine mercy; that is, God forgives sin, to the end that men may fear and obey him as the only lawgiver and judge, and hence the sole authority for the exercise of grace and pardon. Jeremiah 33:8-9. The confession of sin and forgiveness in Psalms 130:3-4, is founded upon a clear New Testament view of atonement and mediation. 5. I wait for the Lord—Both for his time and method of deliverance, leaving all to his sovereign will. Nothing else could be called waiting for him. From his complaint and his confession of sin and of divine grace, the psalmist now proceeds to declare his confidence and patient waiting for help. In his word do I hope—God never leaves his people in affliction without a word of promise for their comfort and hope. Psalms 119:92 6. More than they that watch for the morning—It is not the common watch, that is here alluded to, but the Levitical watch in the temple, which were sent to discover and announce the first streaks of day, in order that the priests might know when to order the morning sacrifice. “Agreeably to this explanation is the Chaldee: ‘My soul waits for the Lord, more than the keepers of the morning vigils, which they observe for the offering of the morning oblation.’”—Phillips. 7, 8. Most fitly, therefore, does the trusting poet call on Israel also to fully trust in Jehovah, who not only showeth mercy, but plenteous redemption. He multiplieth to show mercy, as the Hebrew reads, in his manner of deliverance, saving not only from punishment, but iniquity, the cause of punishment. A Song of degrees of David.Hengstenberg well suggests that this psalm must have been written in the full tide of prosperity, for the danger of high minded thoughts could then only arise; in times of trouble they vanish of themselves. But this should not preclude the thought of the temporary chastisement which underlies the psalm. The spirit of David, in whom childlike humility blends with royalty more than in any other of the Hebrew monarchs, pervades this brief and beautiful poem, and confirms the title which ascribes it to him. The psalm is to be taken as illustrative of its author’s personal experience, and at the same time concede its national character, according to Psalms 131:3, and consider that the author speaks in his representative character, not only as the political head of the nation, but as their model and exemplar. This was according to the common law of Providence in selecting individual holy men to become the instructors of the people: their experiences became illustrations of what the people should be, and they spake at once from the heart of the nation and from the secret mind of God. Many suppose the psalm was written during Saul’s persecutions of David, yet no time in history better suits its spirit and professions than after the judgments following the numbering of the people. 2 Samuel 24; 1 Chronicles 21. David was then the chief monarch of western Asia, and if he had been influenced by a temptation to a “lofty” mind in numbering the people, he was now restored, and weaned from the pride of power. As well does the psalm suit the humbled exiles of a once haughty nation, now returning to rebuild their city, and by them aptly classed with the national “Pilgrim Songs.” 1. Heart… haughty… eyes lofty—The words rendered “haughty” and “lofty” are of similar meaning, and both denote pride. The “heart” and the “eyes” are mentioned as being, the one the chief natural lodgment, and the other the expression, of such a spirit. Strongly does the psalmist repudiate what is so offensive to God, and presents his heart and the expression of his countenance before his Maker, as inward and external proof of his sincerity. Striking at once, as he does, into this characteristic sin of monarchs, and keeping in mind that in prosperity only could there be any danger of it, (see introduction,) the presumption naturally forces itself upon us, that on this point David had been recently and sorely tried. Exercise myself—Literally, I have not walked in the pathway of great things, etc. He had appealed to his “heart” and “eyes” as offering no testimony against him; now he appeals to his general course of conduct, or tenor of life. Things too high for me—I have not aspired to things above my reach or out of my sphere, either in my foreign wars or my policy of home administration. He had not ventured in his own strength, as a mere matter of kingly ambition, or aside from the will and mind of God, upon any great enterprise. He has now reached the climax of his description. Pride and personal ambition are everywhere disavowed. 2. The conditional Hebrew particle àí, (eem,) here joined with the negative, ìà, (loh,) takes the sense of solemn asseveration, as in the formula of swearing: “Certainly, verily, I have behaved myself,” etc. See on Psalms 132:3. From negative disavowals he rises to affirmations. Behaved and quieted—Literally, Smoothed, or levelled and stilled; that is, he had composed and hushed his soul as a weaned child. On this comparison to childhood see Matthew 18:3. The comparison is not to an infant, but to a child of three years, the Hebrew period of weaning, (2Ma 7:27,) the earliest age of choice and rudimental development. The discipline of weaning is very notable. It effected a total alienation from its earliest nature and habits. As a weaned child David had learned not only to deny himself of prohibited indulgence in the common pride of monarchs, but was cured of the desire. He had no craving for that which God had denied, and from which he was now completely separated. There can be no more natural and beautiful description of a humble, subdued, and submissive spirit than in these artless professions. 3. Let Israel hope in the Lord—Same as Psalms 130:7, which is copied from this. Israel, no less than the psalmist, had been chastened and weaned. The discipline was effective, and should reassure the national hope in Jehovah. A Song of degrees.The authorship of this psalm is not positively known. That it was written while the throne of David still remained, and before the ark was irrecoverably lost, Delitzsch has well supposed must be admitted. But who wrote it? Was it David, or Solomon, or some contemporary of his? That the substance of Psa 132:8-10, are found in the prayer of 2 Chronicles 6:41-42, is no proof against its Davidic authorship, because it would be perfectly natural for Solomon to quote from his father’s writings, in a case so apropos. That David is everywhere spoken of in the third person is not decisive against his being the author, for such examples are not infrequent in poetry. More forcible is the objection of Psa 132:10, where the “anointed” is undoubtedly the king himself, and the blessing on him is invoked for “David’s sake.” See the notes. But still more forcibly, on the other side, is Psalms 132:6 decisive against any other than David as author, where the great historic fact of the psalm is directly referred to the writer himself. See the note. Then consider that the great points of the psalm are but recited incidents of David’s experience—facts belonging to his reign: as Psalms 132:1-5 of his earnest and painful care for the ark and worship of God: Psalms 132:6, the place where it was found and from whence taken; Psalms 132:7-9, a prayer that Jehovah may be pleased to take his abode between the cherubim as in ancient days, whither also the people would repair to worship; Psalms 132:10-12, the rehearsal of the promises made to David through Nathan the prophet, (2 Samuel 7:12-17;) Psalms 132:13-18, the confirmation of Zion as the abode of the ark and the political capital of the nation, which confirmation is certified in abundant spiritual and temporal blessings. Indeed, the freshness and earnestness of the psalm could proceed only from the standpoint of personal and recent experience. The composition and spirit are in the style of David. It is a prayer for the stability and perpetuity of his throne. Against the postexilic date given to it by some, it is enough to say that no such attempt to restore the throne of David was made by the new colony. Zerubbabel, though of David’s line, was not proposed as king. Solomon probably used the psalm at the dedication of the temple, and the exiles at the dedication of the second temple. Its place as ωׁ ?ιεδξςμεϊ, a Song of Degrees, or, “Pilgrim Song,” is due undoubtedly to its highly national and Davidic type, its devout and cheerful strain, and its strong theocratic character. We must place it, therefore, in connexion with the second removal of the ark, namely, from the house of Obed-edom to Zion. 2 Samuel 6:12-19 1. Afflictions—The word denotes any trouble, toil, or suffering, mental or physical, from whatever cause. It may here have a reference to David’s long persecutions by Saul, and trials during the seven years’ civil war with Ishbosheth, or to his special anxieties, perplexities, and care for the removal of the ark to Zion, and the resuscitation of the order of national worship. They were evidently “afflictions” or harassing cares, undertaken and endured for the Lord’s sake. Literally, Psalms 132:1-2, read: Remember, O Jehovah, to David all his trouble, who swore to Jehovah; vowed to the mighty one of Jacob. 3. Surely I will not come—Literally, “If I shall go into the tent of my house.” The beginning of the sentence is the usual form of oath, which here is given in Psalms 132:3-5, the oath form being repeated three times: If I shall go into my tent—If I shall go up upon my couch—If I shall give sleep to my eyes. The forfeiture of the oath is left to be supplied, as if he had said:If I do these things before I find out a place for the Lord, etc., then let such and such things befall me. These solemn vows, that when he should come to power he would make it his first concern to provide for the ark and worship of God, were made by David in his affliction and trouble. 5. Place—Abiding place, a settled abode. Habitation—Hebrew, tabernacles; the word is plural as in Psalms 132:7. Mighty God of Jacob— Mighty One of Jacob, same as Genesis 49:24, of which it is a quotation. 6. Lo, we heard of it at Ephratah—Although “of” is not in the original, yet the sense requires it, as in the similar form in Jeremiah 46:12, “The nations have heard thy shame,” they have heard “of” thy shame. That Ephratah is Bethlehem is certain from Micah 5:2; Genesis 48:7; Rth 4:11. Some suppose it to be the same as “Caleb Ephratah,” a place in the tribe of Ephraim, so called after Caleb and Ephrath his wife. 1 Chronicles 2:19-24. Gesenius thinks it the same as Ephraim. But either view is too improbable to be entertained. Hengstenberg has given the only intelligible explanation to this obscure clause. The suffix pronoun “we” must be understood of David and the people when the former was yet a youth. The feminine suffix, rendered “it,” which is the object of the verbs heard and found, has “ark” for its original, not mentioned till Psalms 132:8, but here poetically anticipated, and all along implied as the theme of the psalm, especially in Psalms 132:5, in the phrases “place for the Lord,” “tabernacles for the mighty God of Jacob.” It must be considered that the ark was at Kirjath-jearim about eighty years, (eighty-two, according to Dr. Hale,) from the judicature of Eli (l Samuel Psalms 7:1) to the eleventh year of David’s reign. During all the reign of Saul (who was remiss as to this matter) no access was had to it. 1 Chronicles 13:3. The people knew of it only by report. See notes on Psalms 88:9-10; Psalms 88:16-18. The clause should read, “We, in Ephratah, heard of it” [the ark.] The form is analogous to Matthew 2:2, “We have seen his star in the East,” that is, “We in the East have seen,” etc. We found it in the fields of the wood— Jaar, here rendered “wood,” is to be taken as a proper name, same as the plural Jearim, a poetical abbreviation of Kirjath-jearim, the forest city, or city of groves, where David found the ark. 1 Chronicles 13:5-6 7. Tabernacles—Apartments and courts of the tent pitched on Zion for the public convocation of the people, (see on Psalms 84:1,) or else, by ensilage, the plural is put for the singular. 8. Arise, O Lord, into thy rest—Let Jehovah take possession of the ark on Zion, and make it his dwelling place, as in the tabernacle in the wilderness. Exodus 40:34-35; Leviticus 9:23-24. The formula was quoted by Solomon. 2 Chronicles 6:41. Ark of thy strength—The “ark” was the standing symbol of the power and protection of God. It is simply called “strength,” Psalms 78:61, which see. The word “ark” occurs nowhere else in the Psalms. 9. Priests… saints—These are comprehensive of the visible Church. The “salvation” (Psalms 132:9, righteousness) of the former shall secure the “joy” of the latter. 10. David’s sake… anointed—These terms must be taken as synonymous, as in Psalms 132:17 and Psalms 89:20. It is not unreasonable that David should invoke a blessing upon himself for the sake of his own piety and integrity. Examples of this kind are not infrequent. See 2 Kings 20:3; Nehemiah 13:14; Jeremiah 15:15. The only supposed difficulty lies in this rare use of the third person, but it must be considered the language is highly courtly and reverential. Hengstenberg says: “That the ‘anointed’ is no other than David, is evident from the parallelism from Psalms 132:1 to Psalms 132:17.” No other king, or “anointed,” than David is introduced throughout the psalm. 11. Sworn—So Psalms 89:3. The allusion is to 2 Samuel 7:8-16. The swearing is not to be sought for in form, so much as in the unchangeableness of the word, which finds its complete fulfilment in David’s prototype, Messiah, and his kingdom. See Acts 2:30; Luke 1:32; Luke 1:69. The second member of the verse explains the force of the first. On the covenant with David, see on Psalms 89:3-4; Psalms 89:19-37 13. Zion—On “Zion” as the chosen place for Jehovah’s dwelling and ark, see on Psalms 78:9-10; Psalms 78:60-69 15. Provision—Primarily, what is taken in hunting, as venison, but generally nourishment. The parallel clause has it bread. Temporal blessings are always included in all God’s covenants with man. Abundantly bless— Literally, Blessing I will bless; that is, I will surely bless. 16. As Psalms 132:15 secures temporal blessings, so here the spiritual are guaranteed also. 17. Horn—The emblem of power; in symbolic language, of kingly power. Anointed—A common appellative of David in the Psalms, wherein it occurs nine times, and uniformly applies to him. See on Psalms 132:10, and Psalms 2:2; Psalms 18:50; Psalms 20:6. Ordained a lamp—From a comparison of the text with 1 Kings 11:36; 1 Kings 15:4; 2 Kings 8:19; 2 Chronicles 21:7, it is seen that to ordain “a lamp,” or light, for David, means to decree for him a perpetual dynasty. This clearly strikes into the Messianic sphere, and is fulfilled only in Christ. “Ordain,” has the sense of to prepare, to arrange. God had arranged everything in his plan and covenant for the perpetuity of David’s throne. 18. Clothe with shame—Contrasted with the clothing of the priests. Psalms 132:16. Upon himself—A clear indication that David was living at the writing of this psalm, and consequently that it was not written after the exile, as some suppose; for after that period no literal heir of David ever sat upon his throne. But the language in any case is highly spiritual and Messianic. Shall his crown flourish—His crown shall put forth blossoms, as the original denotes. This brings forward the figure of Psa 132:17 : his horn shall “bud.” Perpetual life, vigour, and beauty shall adorn his reign. A Song of degrees of David.The elevated church tone, evangelical spirit, and exquisite tenderness of this psalm lead us, not to seek a great political occasion of its origin, such as the unity of all the tribes under David after the death of Ishbosheth, but rather one more spiritual and devotional, such as the gathering of all the tribes at their annual feasts. It comes in naturally alter the worship on Mount Zion had been established, when the nation represented itself yearly at Jerusalem, in the compact unity of faith and fellowship. The title ascribes it to David, and its spirit and style coincide. It is the sweet outflowing of the parental heart of the king as he beholds the now united nation worshipping after the forms of Moses. But its spirit and application are not limited to any occasion. It belongs to the universal Church, and is her rallying cry of unity and brotherly love in all ages, answering to the New Testament of Joh 10:16; John 17:20-21 1. This verse states the theme of the psalm—brotherly love—and the behold calls our attention to it. 2. Precious ointment—Hebrew, Good oil. The allusion is to the consecration of Aaron, Leviticus 8. The purest olive oil was used, perfumed with costly spices, Exodus 30:22-33. It was good or “precious” because it was pure, highly aromatic, and holy; it was unlawful to use it for any but holy or ritualistic purposes. Upon the head—As the representative of the entire man. Thus was all consecrating oil used, whether on kings or priests. Thus, also, by the imposition of hands upon the head were priestly and other consecrations made, both in the Old and New Testaments. Thus the Spirit descended upon the head at Pentecost, and thus God applied his seal to the forehead of his own, Revelation 7:3. The particle of comparison indicates a resemblance between brotherly love and unity and the holy anointing of Aaron. The point of the comparison is not in the purity, or fragrance, or copiousness, or holiness, of the oil, separately considered, but in these combined, uniting with them the significance of the holy act of consecration. Nothing was more sacred in the Jewish service than the holy oil. Itself an emblem of purity and fragrance, its consecrating use conferred the highest honour and sanctity. Skirts of his garments—Hebrew, The mouth of his garments; that is, the aperture, or opening about the neck, translated “collar,” Job 30:18, and “hole,” or opening at the top, Exodus 28:32. The oil dropped from Aaron’s head to his beard, and from his beard to the neck band of his garment. Thus the whole body was consecrated, and thus the oil of consecrating grace descends from Christ, the Head, to all the members of the Church, his mystical body. 3. As the dew of Hermon—There can be no doubt that the copiousness and the refreshing effect of oriental dews are here referred to, but why Hermon and Zion are specially mentioned is not so clear. The Hebrew simply reads: “As the dew of Hermon which descends (literally, is descending) upon the mountains of Zion.” This indicates some meteorological effect of the dews or vapours of Hermon upon the moisture and climate of the southern country. Thus Van de Velde, quoted by Moll: “Sitting here at the foot of Hermon, I was able to understand how the particles of water which ascend from its wood-crowned peaks and its gorges filled with perpetual snow, after they have been rarefied by the beams of the sun. and the atmosphere has been moistened by them, fall in the evening in the form of a heavy dew upon the lower mountains which lie around it as its projecting ridges. In no part of the whole country is such a heavy dew observed as that which falls in the districts near Hermon.” Thus Stanley: “If Zion be here Jerusalem, the sense must be that the beneficial effect of the cool vapours of the lofty Hermon were felt even to the dry and distant mountains of Judea.” That Zion here is the Zion of Jerusalem, is confirmed by the next clause, “for there [at Zion] the Lord commanded the blessing,” etc. The common English version adds, after “Hermon,” the words “and as the dew,” as if two independent descents of dew were intended. But this is against the grammatical construction, and against the metaphor. It was “the dew of Hermon” which “descended upon Zion,” and the oil upon the head of Aaron which descended upon his beard and garments, which constituted the basis of the figure. Thus, when the oil of grace and love should be poured upon the northern tribes, especially Ephraim, (with whom the chief causes of alienation existed,) it would descend upon and refresh Zion and the southern tribes, and thus give national and spiritual unity. So, also, when the representative heads of the Church, especially the sons of Aaron, shall be endued with the baptismal anointing, it shall descend in its gracious effects upon the lesser orders and members. A Song of degrees.The psalm is responsive. Psalms 134:1-2, are an address to the priests who kept the night watches in the temple, (1 Chronicles 9:33,) and Psalms 134:3 is the reply. The address was by the people, or by one division of the watch to another. The berakah (blessing or benediction) is the characteristic feature. With this, which it was the prerogative of the priesthood to pronounce, the house of God should be always vocal. This alternate cry of the watchers during the night was a note of time, and also a signal that they were on duty. So in the eastern Moslem caravans watch-men cry one to another through the night, “God is one, he is merciful,” and often add, “Take heed to yourselves.” Compare Isaiah 52:8; Isaiah 62:6. The psalm closes the list of “pilgrim songs,” or songs of degrees, (see note on title of Psalms 120,) and is purposely placed at the end of the collection, says Delitzsch, in order to take the place of a final berakah. 1. The behold calls for special attention, as if something important was to be done or said. It was the special duty of the priests to pronounce the blessing on the people. Bless ye the Lord—We “bless the Lord” when we confess and praise him as the Source of all good. He blesses us when he confers good upon us. The call is to excite and encourage the priests to the duties of their holy office. Which… stand in the house of the Lord—The word “stand” denotes being in the place and act of duty, and is specially used of the priest’s office, Deuteronomy 10:8; Deuteronomy 18:5; Deuteronomy 18:7. This attitude of duty continued, in various forms, through the night watches, not only to guard, but to see that everything was ready for the morning service. See introduction. “If the Psalter contains morning psalms (Psalms 3, 63) and evening psalms, (Psalms 4, 141,) why should it not then contain a watch psalm?” 2. Lift up your hands—That is, in prayer and benediction. Exodus 17:11; 1 Timothy 2:8. In the sanctuary—Toward the holy oracle, as in Psalms 28:2, where see note. 3. This verse is the response of the priests within to the call of Psa 134:1-2, from the people without. The Lord that made heaven and earth—A common formula for designating the majesty and glory of God and exalting him above all beings. Psalms 115:5; Psalms 121:2; Psalms 146:6; Isaiah 37:16. Bless thee out of Zion—It was, as we have said, the priests’ special function to bless the people. The blessing must come from God out of Zion, or through the Church. God ordinarily channels his grace in the ordinances of his house. See Psalms 128:5. The verb should be taken optatively, as in Numbers 6:24 : may he bless, not he shall bless. The hallelujah at the opening is the title, and classes this with the Hallelujah Psalms. The recurrence of the call to praise Jehovah, (Psalms 135:19-21,) and the triumphal air throughout, indicate the occasion of some recent great deliverance, which probably points to the return of the exiles of Babylon and the reconstruction of the temple. The psalm, which stands in close connexion with Psalms 134, is mostly composed of quotations from other scriptures, as will appear in the notes. Delitzsch calls it a mosaic. In general it is a call to praise Jehovah, with reasons assigned. More particularly, it is divided into seven strophes: Psalms 135:1-4 are an exhortation to praise Jehovah; Psalms 135:5-7, for his majesty and government in nature; Psalms 135:8-9, for his miracles in Egypt and the deliverance of Israel; Psalms 135:10-12, for the conquest of the nations of Canaan, and the settlement of the people in the land; Psalms 135:13-14, for his faithfulness throughout the generations toward his people; Psalms 135:15-18 because of the vanity of idols and the alone sovereignty of God; Psalms 135:19-21 a return to the call upon Israel, the people and the priests, to bless Jehovah.1, 2, are repeated from Psalms 134:1-2, using halleloo, (“praise ye,”) here, for barekoo, (“bless ye,”) there. House… courts—The former the place where the priests stood to officiate; the latter, where the people worshipped. 3. Pleasant—That is, the employment is pleasant. Jehovah is not the subject of the adjective, which would not be reverent. 4. Chosen Jacob—Copied from Deuteronomy 7:6. Peculiar treasure—See Malachi 3:17, where the same word is rendered “jewels.” In these four verses Jehovah occurs four times; Jah, three times; and Elohim, once. 5. For I know that the Lord is great—The word “great,” means absolutely supreme, as Psalms 135:6 and the whole following argument show. This is advanced as the ground and reason of all praise and adoration. The confident knowledge of this greatness is the language of experience, and is sustained by what follows. 7. Here is a quotation from Jeremiah 10:13. See Genesis 2:6; Psalms 115:3. Lightnings for the rain, may signify “lightnings” as an accompaniment of “rain,” or as having a causal influence upon the formation of rain drops, both of which are true. 8, 9. These verses present an illustration of the greatness and majesty of God (see Psalms 135:5) in the redemption of his people from Egypt. See notes on Psalms 78:43-53; Psalms 105:26-38. Smote the firstborn—Only the last of the ten plagues, as being the most terrible, is specified. Both of man and beast—Hebrew, from man to beast—all grades of living creatures. 10-12. Smote… nations—From the judgments of Egypt, the writer passes over the desert life of the Israelites, and proceeds to narrate the conquest of the land east of Jordan. Sihon king of the Amorites—The Amorites had conquered the territory from Arnon to Jabbok from the Moabites and Ammonites long before Moses. See Numbers 12:21-31. The latter nations reasserted their title afterward, but failed to maintain it. Judges 10:11. Og king of Bashan—Numbers 21:32-35; Deuteronomy 3. His kingdom embraced all the land north of the Jabbok. The kingdoms of Canaan—All the land west of the Jordan. See notes on Psalms 136:17-21 14. Repent himself concerning his servants—That is, will change his method of treating them, and turn away his judgments, and remember mercy, when they turn to him. The author here undoubtedly glances at the recent deliverance from Babylon. 15-18. A repetition, with some verbal alterations, of Psalms 115:4-8, which see. 19, 20. These verses are taken from Psalms 115:9-11, where see notes. To the enumeration of “Israel,” “house of Aaron,” and “those who fear the Lord,” in the latter passage, and in Psalms 118:2-4, we have added in the text the house of Levi, by which language the common priesthood, as distinguished from the highpriesthood, is meant. 21. Same as Psalms 134:3, which see. The resemblance of this psalm to the one preceding indicates a common authorship and occasion. Both refer to the same general facts, following the same line of argument. Rosenmuller and others suppose the occasion might have been Ezra 3:11; but this cannot be certainly inferred from the occurrence of the refrain, “For his mercy endureth for ever,” for David appointed to be sung psalms of this chorus, and they were not infrequent. 1 Chronicles 16:41; 2 Chronicles 7:6. See also 2 Chronicles 7:3; 2 Chronicles 20:21; Psalms 106:1; Psalms 107:1; Psalms 118:1-4; 1 Chronicles 16:34. Thrupp finds coincidences between this psalm and Nehemiah 9, and thinks they “leave little doubt” that it was written at that time; but the tone of the psalm does not fit an assembly for “fasting, and with sackcloth, and earth upon them:” Nehemiah 9:1. The first grand achievement of the returned exiles was the completion of the second temple, and to its dedication we may more safely assign it. Ezra 6:16-17.The psalm is responsive, each verse is a distich, with the final clause a chorus, sung probably by the congregation. The theme, like the one preceding, is praise to God for his works in nature and in history. Its strophic divisions may be put down at four, Psalms 136:1-3, of six lines; the second, Psalms 136:4-9, of twelve lines; the third, Psalms 136:10-22, of twenty-six lines; and the fourth, Psalms 136:23-26, of eight lines. The first is praise to Jehovah as the “God of gods and Lord of lords;” the second recites his works in creation; the third his special providences toward his people of old; the fourth, his recent wonderful deliverance of his Church from bondage. Thrupp thinks perhaps Psalms 136 was designed to present the chief contents of Psalms 135 in a somewhat more popular form. 1. A common and favourite form of praise. Psalms 118:1. For his mercy endureth for ever—A popular refrain, probably given by the congregation. See above in introduction. 2, 3. God of gods… Lord of lords—Quoted from Deuteronomy 10:17. Compare “King of kings and Lord of lords,” Revelation 19:16. It is the highest ascription of absolute supremacy to the true God, the title “God” denoting his absolute power, and “Lord” his sovereign dominion. The plural form, “gods, lords,” (Hebrew, eloheem, adoneem,) whether applied to idols or human rulers, comprehends all that the nations conceived of power and government, in heaven and earth, over which is enthroned God the supreme. As his goodness is declared Psalms 136:1, so here his majesty, following the order of Psa 135:3; Psalms 135:5-6. In his government they harmonize. The call to give praise thrice, Psalms 136:1-3, is emphatic, but not an occult intimation of the holy Trinity, as some have supposed. 4. Doeth great wonders—See Psalms 72:18; Psalms 135:6. The superior works of God declare him supreme. The phraseology shows that his works are above both comprehension and description. 6. Stretched out the earth above the waters—Another instance wherein external nature is described, not scientifically, but popularly, as it appears to the senses. So the scriptures speak of the sun’s rising and going down; and so philosophers themselves still speak, despite the philosophical absurdity of the expression. Psalms 136:6-9 follow the record of Gen 1:8. 10-15 are a rehearsal of the exodus from Egypt. Compare Psalms 136:10 and Psalms 135:8. See, also, notes on Psalms 78, 105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea. Same word Nehemiah 5:13, and Psalms 109:23 16. See Exodus 13:18; Deuteronomy 8:15. Leading the people in the desert was as great a miracle as the exodus or the overthrow of the kings. 17-21. On these verses see notes on Psalms 135:10-12. It is possible, as some have hinted, that Sihon and Og, with their powerful kingdoms, are here specially alluded to, because these rich trans-Jordanic regions were, at this date, lost to the Jewish territory, and, with Samaria and Galilee on the west, were never fully restored until after the captivity. But faith in their restoration the exiles sought to cherish and strengthen by the rehearsal of their ancient conquest by Moses and Joshua. 23. The remainder of the psalm recites their recent history. Our low estate—An evident allusion to their Babylonian exile; as is also redeemed us from our enemies, Psalms 136:24 25. Food—Naturally this thought comes to them in the pressure and want of their newly restored condition and imperfectly cultivated fields and vineyards. The preterit tense of the verbs “we sat,” “we wept,” “we hung our harps,” “they asked” us a song, etc., would indicate that the writer was not now in Babylon, but one of the recently returned exiles—perhaps an aged Levite. This also coincides with his remembering “Zion” while in Babylon. Others, taking these evidences as indecisive, suppose the author is still in the bitterness of the captivity, and with this coincides the lament, “How shall we sing the song of Jehovah in a strange land?” and the solemn oath form, “If I forget thee, O Jerusalem;” and especially the anathema of Babylon, (Psalms 137:8,) which does not suit the feelings of the Jews toward that people at the time of their liberation, (see on Psalms 126:2,) but well accords with the freshness of their sorrow in the early part of the captivity, and their degradation in the reign of Belshazzar. The eighth verse gives no definite clew to the date. See the note there. The vivid picture drawn, the lively grief, the tender memories of Jerusalem, and the unsparing vengeance denounced upon the pitiless enemies of his nation, indicate that the author had a living experience of the occurrences described. But he speaks from the heart of the nation, and from the standpoint of the theocracy as well. The psalm begins in a subdued, elegiac strain, but rises toward the close to the thunder tones of elevated and vengeful epic. On the harshness and vindictiveness of some of the expressions, see the notes, and Psalms 109. Its naturalness is wonderful. It is true to nature, true to the piety and patriotism of the Jewish character, true to the spirit of the age to which it belongs, and true to history. Its strophic divisions are three. Psalms 137:1-3, a reminiscence of the dishonour and sorrow of the captivity; Psalms 137:4-6, a solemn vow of affection and fealty to Jerusalem, as the earthly centre of all national and religious life; Psalms 137:7-9, an execration of the cruel enemies of the nation. 1. Rivers of Babylon—Beside the Euphrates, Tigris, Chebar, (Chaboras,) (Ezekiel 1:1,) and Ulai, (Ulaeus,) near Susa, (Daniel 8:2; Daniel 8:16,) the vast plains of the Euphrates and Tigris were everywhere intersected with a network of canals, chiefly for irrigation. We sat down—The word may signify that they abode or dwelt there, or that they “sat down” for rest or conversation. It also indicates a habit of meeting, and that the captives were chiefly distributed throughout the rich province of Babylonia proper. We wept… we remembered Zion—An elegiac description of inimitable tenderness. The mention of these gatherings by the rivers seems to suggest that it was a custom, and Phillips supposes, that, as it was prior to the period of synagogues, they might nevertheless frequent such localities as suitable places for worship, and there, in the open air, perform divine service. Such an instance is recorded Acts 16:13; Acts 16:16. Hengstenberg thinks they met there to weep. Similar to this has been the Jewish custom, more or less regularly observed for fifteen hundred years, and regularly for about seven hundred years, of meeting at the “place of ‘wailing,” so called, by the southwest wall of the area of their ancient temple in Jerusalem, to bewail their ruined nation and altars. 2. We hanged our harps upon the willows—The weeping willows, the Salix Babylonica of Linnaeus. They densely fringed the canals and artificial rivers of Babylonia. The ancient temple worship was joyful and attended with music, but these gatherings were with weeping, and their harps silent. The suspended harp was a symbol of mourning. 3. Required of us a song—Urgently requested the words of a song. It does not appear that they enforced the request, but only pressed it earnestly. Neither is it necessary to suppose they made the request in derision, or to aggravate the sorrows of the captives. The Hebrew poetry was majestic and solemn, and their music earnest and reverent, superior to anything known to their heathen captors, who might naturally desire, on that account, to hear not only their music but the words of a song, as the Hebrew reads: and the Hebrew poetry, with its elevated themes, far surpassed all that heathen history or mythology could boast. 4. The Lord’s song in a strange land—Jehovah’s song was the song that celebrated Him as king and in covenant with his people. The Hebrew psalms are highly national and theocratic, celebrating the great acts of Jehovah, and his love and faithfulness to his people. They were suited only to their national life, their temple worship, their faith and covenant. How, then, could they sing them when in captivity among the heathen? 5, 6. If I forget thee—The form of language is that of an oath, and the forfeiture is terrible, (see note on Psalms 132:3,) while, as an outburst of patriotism and love for the national religion, it is sublime. The right hand and tongue are mentioned, not only as being chiefly employed in skilful music and song, but as among the distinguishing endowments of our being. 7-9. The bitter execrations of the enemies of Jerusalem follow the loving vows of remembrance. Children of Edom—That is, the Edomites, who, with the adjacent Syrian and Arabian nations, gladly assisted the army of Nebuchadnezzar in taking Jerusalem. The day of Jerusalem—The day of her downfall, for which see 2 Chronicles 36:11-21; Jeremiah 52.Rase it, rase it—Hebrew, Make bare, or, uncover; that is, utterly demolish the city walls and houses. This was the fierce battle cry of unsparing slaughter and rapine. Edom was conspicuous for cruelty among the nations represented in the army of Nebuchadnezzar. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 8. Daughter of Babylon—A periphrasis for Babylonians, or the metropolitan cities of the empire. Who art to be destroyed. It is not certain whether the word “destroyed,” which is a passive participle, denotes indefinite future or an event impending, and in process of accomplishment. Gesenius: “Soon to be destroyed, or perhaps we may regard the city as captured by Cyrus.” Furst:” Overtaken by violence.” Delitzsch: “Wasted one.” Septuagint and Vulgate: “Wretched.” Jerome:“Vastata.” The language is prophetic, and seems based upon such passages as Isaiah 13:19-22; Isaiah 21:9, 10, 47, which see. The scene of Babylon’s catastrophe opened soon after the date of the psalm. Cyrus took Babylon B.C. 539, and removed the capital to Susa, on the eastern bank of the Choaspes, about forty miles southeasterly from Babylon, and left the city a province of the empire. Darius Hystaspes re-subjugated the revolted Babylonians twenty-three years after, removed the gates of the city, broke down its walls to one fourth their height, crucified 3,000 of its nobility, and left the city greatly humbled. In the beginning of the Christian era, Strabo says, “The vast city is a vast desert.” Rewardeth thee as thou hast served us—This is simply even justice, a vengeance yet to be literally inflicted on mystic Babylon (Antichrist) by eternal justice. See Revelation 18:6, where this same sentiment is advanced. 9. Dasheth thy little ones—The barbarity of this expression, which, however, is to be understood as predictive, must be considered in connexion with the customs of war in there ages, and the fact that it is only parallel to the previous expression, “rewardeth thee as thou hast served us.” It was simply retributive justice, according to the custom of the times, and was fulfilled by the Babylonians themselves, when, to save provision at the siege by Darius Hystaspes, just mentioned, they put to death all useless persons, including all women and children in the city, except one wife for each man, and her maid. All the prophets who have spoken of Babylon’s fall have mentioned her cruelty to the Hebrews, and the corresponding severity of her own doom. See Isaiah 47; Jeremiah 51; Lamentations 5:10-13 : and of Edom, Jeremiah 49:13-22; Lamentations 4:21-22, and Obadiah’s prophecy. On the Vindictive Psalms, see Psalms 109. A Psalm of David.The psalmist is one whose experience and person enlist the public attention. He speaks as a public man; his words have even a prophetic, Messianic leaning, and open up views of the gospel kingdom. He had been in great trouble, but God had fulfilled his word in giving deliverance; and the story of his experience should have its effect on kings and peoples to call them to the worship of God. In view of all this, his confidence is strengthened in God, who will still carry forward to completion all his plans. The strophic divisions are three: Psalms 138:1-3, an acknowledgment of God’s goodness in hearing his prayer and giving deliverance; Psalms 138:4-5, the gracious effect of this example of divine goodness on the nations; Psalms 138:6-8, his renewed confidence in God for future aid.The Hebrew title assigns the psalm to David, and the spirit and contents are in harmony with the title. Many suppose it to date after the promise of 2 Samuel 7. Its appearance late in the collection of the Psalms, in the fifth and last book according to the arrangement of the Hebrew Psalter, indicates that it is a compilation from a later hand, who adapted it to church use after the exile. This seems indicated by the Greek title, ΨαλμοςτωΔαυιδ, ΑγγαιουκαιΖαχαριου, which should be rendered, A psalm of David, by Haggai and Zechariah, that is, revised and arranged in its present place in the Psalter by these prophets. Nothing less can be made of this Greek addition to the Hebrew title than that, according to Jewish tradition, three hundred years before Christ, such was the belief. If so, it might well suit the occasion of the triumph of the Jews over their persecuting neighbours, which resulted in the completion of the second temple, and the bringing of the Jewish cause freshly and favourably before the minds of kings and nations, to the great joy and prosperity of the returned exiles, as recorded Ezra 5, 6 1. Before the gods—Certainly not the heathen idols, which are contemptuously called nothings. See on Psalms 96:5. “Before the gods,” means in their presence. Clearly this is an instance where àìäéí, eloheem, denotes princes, kings, dignitaries, and should read: “Before the princes or kings,” etc. See on Psalms 82:1; Psalms 82:6. Compare John 10:34-35 2. Thy holy temple—Here denoting the place of thy holiness. Worship— Bow down, prostrate myself. Loving kindness and… truth—Mercy and truth, as Psalms 25:10—the ground and theme of his thanksgiving, which is expressed with “all his heart,” joyfully and publicly before kings, and prostrate before God in the place of his worship. The style is strongly Davidic. Magnified thy word—That is, given it strength and honour by fulfilling it. Above all thy name—Taking “name” in its true philosophical and lexical idea, as the sign or memorial of a thing or person, and the understanding of a name to be the true conception of the thing it represents, the under thought, the phrase “above all thy name,” would mean, above all other manifestations of thyself. The divine word, which had been now so wonderfully verified in David’s history, and which still, in promise, ran forward “for a great while to come,” (2 Samuel 7:19,) “magnifying” itself into visions of Messiah and his future Church, had transcended all other memorials of himself. The phrase should be taken in connexion with 2 Samuel 7:18-29. See introductory note. 3. Strengthenedst—Literally, Thou hast caused me to rise up. With strength in my soul—A more clear, direct profession of spiritual strength supernaturally bestowed could not be given in the words of any language. More amplified, but not more unequivocal, is the expression of Paul, “Strengthened with might by his Spirit in the inner man.” Ephesians 3:16 4, 5. The kings of the earth shall praise thee—The words give the moral tendency and intent of this wonderful display of divine mercy, and, as a general thing, its ultimate effect—namely, to cause the nations to confess and praise Jehovah. A result to be fully realized only in gospel times through the unfoldings of the great gospel word. 6. See on Psalms 113:5-6. Afar off—That is, though God is apparently “afar off,” in the highest heaven, yet he knoweth the proud, and taketh cognizance of all their thoughts and acts. See on “afar off,” Psalms 139:2, and on this judicial knowing, Jeremiah 29:23. It is opposed to his having respect to, or seeing with approbation, the “lowly” of the previous line. 8. Perfect that which concerneth me—He will finish, accomplish, all that relates to my welfare. Nothing shall fall to the ground. All shall work for good, tending to one complete result. See Psalms 57:2, and compare Philippians 1:6. To the chief Musician. A Psalm of David.The title of this psalm assigns its authorship to David, although certain Chaldaic word-forms have led many to give it a later date. The whole, however, so well accords with the depth, originality, and pathos of David, that it seems safer to follow the internal and circumstantial evidence, and account for the dialectic peculiarities on the hypothesis that Northern Palestine might already have felt the effect, on language, of contact with their Aramean neighbours, or say, with Hengstenberg, that, “penetrated by the loftiness of his subject, the psalmist shuns also in the form what is of common and daily use.” The superscription also assigns it to the precentor, which argues against its postexilic date.It is a review of an eventful life by a mind deeply versed in the knowledge of God and the experience of his grace. The beauty and majesty of the poetry are not in excess of the profound sensibility of gratitude and dependence, and the conceptions of God and his tender care have nothing to surpass them in holy writ. The production stands in a group of Davidic psalms placed at the end of the last collection of the Psalter for reasons that do not appear, except that their doctrine and spirit are well adapted to the wants of the exiles in their struggles to reconstruct the nation. The inscription of the Codex Alexandrinus, “of or by Zachariah,” and by a later hand “in the dispersion,” may indicate that that prophet, according to tradition, added this to the compilation of the fifth book of the psalms (as in the preceding psalm, which see) for the special use and comfort of the returned exiles.Psalms 139:1-12 are a confession of the omniscience of God realized in the experience of the author; Psalms 139:13-18 of his creative wisdom and most minute care of the author’s developing life; Psalms 139:19-22 a solemn renunciation of the society and ways of wicked men in heart and action; Psalms 139:23-24 a prayer to be searched by this all-seeing God, and to be led by him in the ancient way. 1. Searched me—The psalmist begins with self-application of the doctrine of omniscience. It is more to know the human heart than to know distant worlds and laws of matter. Known me—Hebrew, simply, Thou hast known, comprehending not me only, but all things relating to me, as in next verse. 2. Downsitting and… uprising—That is, my hours of rest and of activity, my most retired and most familiar life. Afar off—Literally, From afar. From thy remotest heaven thou knowest me as if I were before thee. See Psalms 138:6 3. Compassest—That is, to watch and guard. The word sometimes means to scatter by winnowing, as Jeremiah 51:2. Thou winnowest my path, would denote a sifting out of evil, like chaff, that the way might be pure and safe; or, thou triest my path. 4. For there is not a word in my tongue, etc.—Rather, When there is not a word in my tongue, behold, O Jehovah, thou knowest all. Before the word is spoken God sees back in the heart the thought and desire, and knows all that is within, whence words proceed. 5. Beset—Surrounded, like a besieging army, for my protection if good, to render my escape impossible if wicked. Laid thine hand upon me—I am already in thy grasp, wholly in thy power. 6. Too wonderful for me—Above the reach of the human faculties. Same as “it is high, I cannot attain to it,” in the next line. Thus far the psalmist describes omniscience. He next proceeds to connect omnipresence, omnipotence, and wisdom. 7. Whither shall I go—That is, I can go no whither from thy spirit— neither from thy power nor presence. 8. Heaven—Hebrew, heavens. The celestial heights, however far. Hell— Hebrew, sheol, the lowest depths, the under world. The ideas of power and of omnipresence are continued. Amos 9:2 9. Wings of the morning—Wings of the dawn are swift wings, like the early light, which spreads swiftly. Uttermost parts of the sea—The ancients supposed the sea everywhere surrounded the land, and hence the description is of the utmost limit of the globe. It also stands for extreme west, as opposed to “morning,” or earliest dawn, in the preceding line. In this view the supposition is equal to the extreme points of the universe. 10. Even there—The power and presence of God are as real and effective there as here, or at any place. 11. Darkness—He has found distance to make no difference with the power, knowledge, and presence of God. He now shows that darkness and light are both alike with him. 13, 14. From God in universal space and material nature, the psalmist returns to contemplate God, in his own mysterious origin and personal being. The creative power and wisdom of God, operating according to his absolute knowledge of the formative atoms and occult laws of embryonic life, are a further mystery, and a ground of praise and thanksgiving. Possessed—The Hebrew will bear the meaning “formed;” it may also indicate possession and control. Reins—In Hebrew psychology, the soul or mind, as it relates to the power of acutest sensibility. Covered—It is more common, modernly, to translate the word woven, thou hast interweaved me, that is, with bones, sinews, nerves, muscles, vascular ducts, etc. But it is better here to take the usual rendering, “covered,” that is, sheltered, protected, which suits the idea of the extreme delicacy of the parts, as in Psalms 140:7. See on Psalms 139:15. Fearfully… wonderfully made—The Niphal participial form of the word “fearfully” usually takes the sense of terrible, dreadful. Psalms 45:4; Psalms 65:5. There is no such word as wonderful or made in the original. The Hebrew word simply means, distinguished, equal to favoured, honoured. “I will praise thee, for I am fearfully distinguished,” namely, by my rank of being, and this amazing care and contrivance of God in my origination. 15, 16. Substance—Literally, My strength; referring to the bones, or osseous system, as the solid basis of muscular strength. Their growth is a mystery. Ecclesiastes 11:5. Made in secret— “Made” is the same word here as in Genesis 1:26, and the mediate making here is no less a mystery and the work of God than the immediate creative making there. Curiously wrought—Literally, embroidered. Here is the variegated network of the human frame referred to. Lowest parts of the earth—A delicate description corresponding to the “in secret,” just mentioned. The idea, not the word, is that of a sheol of darkness. Psalms 63:9. Perhaps it has also a pointing to “the dust of the ground,” Genesis 2:7. My substance—The word denotes something rolled up, as a ball, literally, my infolded, or undeveloped substance. Thy book—A figure conveying the minute accuracy of divine knowledge. All my members—Hebrew, all of them. There is no better way of explaining this obscure passage than by referring the suffix pronoun them, (in ëìí, kullam,) to the parts of that “substance,” or threads of that rolled up ball, just mentioned. Our version has it “members,” which is the idea, though not a translation. Which in continuance were fashioned—Literally, During the days when they were fashioned. When as yet there was none of them—Hebrew, And not one of them, or, not one amongst them. That is, not one member of the complicated arrangement failed, or was omitted. All was accomplished as it had been written in God’s book. The descriptions of Psa 139:13-16 belong to a region of thought on human existence the most mysterious and difficult, whether viewed in the light of physiology or theology. The student in church history will at once recall the controversy on “traducianism” and “creationism,” and will observe the leaning of the psalmist toward the latter. The statements are as delicately and beautifully given in poetry as they are true to science. While the laws of antenatal physiology, as guarding the species, are admirably recognised, the presiding forethought of the Divine Creator, stamping individuality and adjusting it to a graciously proposed destiny, is equally confessed. The subject belongs to the abstrusest domain of theological anthropology, and the passage stands as a perpetual rebuke of the shameless atheism of modern evolutionists. See Lecture vii of Bishop Alexander, Bampton Lectures, 1876 17, 18. From this wonderful rehearsal of God’s knowledge, power, wisdom, and tender care, the psalmist breaks forth into exclamations of praise. Precious… are thy thoughts— “Precious,” here, literally means weighty, then costly, rare, whence the idea comes of difficult to attain, and, in matters of thought, difficult to comprehend, answering to unsearchable. Romans 11:33. If I should count—He puts them down as countless (see Psalms 40:5) in number, weighty in value, wonderful in wisdom. When I awake—As often as I awake. 19-22. From the foregoing survey of the divine perfections the psalmist draws unbounded consolation and hope for the righteous. He now, however, sees that the same causes secure the ultimate, inevitable punishment of the wicked. Sin, in the light of God, now appears “exceeding sinful;” and before the omniscience and omnipresence of God, cannot escape its desert. The transition of the poem at this point is abrupt, but natural, upon the laws of antithesis. Surely—The Hebrew is a strong asseveration. God will punish sin. It follows from his attributes. Depart from me—The author will have no alliance with the enemies of God. Their guilt and their ruin are, before him, alike abhorrent; on the other hand, the glory of God attracts him. 20. For they speak against thee—This is the ground and nature of his hatred of the wicked. 22. I hate them with perfect hatred—Not the sinner apart from his sin, but as loving and cleaving to sin. His hatred is not personal, but moral and legal, as the connexion shows. When a man identifies himself with sin he is an enemy of God, and only in this sense can he become our enemy. Compare “thine enemies” and “mine enemies,” Psalms 139:20; Psalms 139:22 23, 24. Because of such sin and sinful men, the psalmist prays for a search of his own heart, that no enmity to God may be left there. Way everlasting—Literally, way of eternity; so termed because it is old as eternity, being founded in the attributes of God, and because it leads to a blissful eternity; in both respects opposite to the brief and perishable way of the ungodly. Psalms 1:6. To the chief Musician, A Psalm of David.The psalmist is in sore distress and peril from enemies violent and treacherous, among whom one— “the evil man,” “the violent man”— stands forth in unenviable prominence. The punishment of their falsehood and cruelty, Psalms 140:10, reminds us of Psa 120:4. It probably belongs to the same occasion as Psalms 52, 109, and 1 Samuel 22:9-23. The impressions of horror at the slaughter of the good Ahimelech, and the priests and citizens of Nob, found expression in various dirge-ful and execrative songs. Of the four strophes of the psalm, the first three close with the selah. The psalm opens with prayer against his enemies, and closes with profession of confidence in the vindicatory providence of God. Though it appears late in the compilation known in the Psalter as the fifth book, there is no reason for setting aside the title which ascribes it to David. 1. Deliver me… preserve me—The first verb is in the imperative, the second in the indicative future, thus: Deliver me… thou wilt preserve me. The first is a prayer, the second an expression of confidence in the answer of prayer. “The insensible transition from direct prayer to confident anticipation is characteristic of the psalms of David.”—Alexander. Evil man… violent man—The former is a worthless man, without conscience or principle; the latter is one whose internal badness has developed into overt acts of outrage. The danger from the former is false faith, betrayal; from the latter, destruction. From the former he would be delivered, literally, drawn away; from the latter, preserved, literally, defended, by the direct exercise of power. The parallelism is very regular and forcible. The evil man here deprecated was not an ideal person, but one who had already signalized himself for falsehood, treachery, and deeds of blood. This was not Saul, of whom David never spoke with disrespect, but Doeg, the fit type of Judas Iscariot. See introductory note, and Psalms 109:8 2. Mischiefs in their heart—Here is the seat and fountain of all deeds of wrong and violence. Matthew 15:18-19. Satan’s workshop and council chamber are in the hearts “of the children of disobedience.” Ephesians 2:2. Continually are they gathered together for war—Literally, Every day they gather war, or, All the day they are assembled to excite war. The latter is the probable sense, judging from the use of the word gather, in Psalms 56:6; Psalms 59:4; Isaiah 54:15. This also forms a fit parallel to their devising “mischiefs in their heart,” in the previous member. The Septuagint reads, “All the day they prepared war.” The version of the “Common Prayer Book” reads, “They stir up strife all the day long.” 3. Sharpened their tongues like a serpent—The description is that of a serpent darting out his tongue before inflicting the wound. Roberts: “See him: his head is erect, and his piercing eye is wildly and fiercely fixed on the object; the tongue rapidly appears and disappears, as if by that process it would be sharpened for the contest.” The Hebrew word here rendered adder, would seem to be used in a general way to signify a serpent of some kind, but not determinate as to species. As a compound word the two parts together would signify, according to Gesenius, to coil up and to lie in wait, which might apply to various species, but specially to the cerastes, or horned adder, a dangerous wayside serpent, alluded to Genesis 49:17. Others apply it to the toxicoa, so well known in northern Africa, also in Palestine and Syria. Poison… under their lips—The secreted poison at the root of the serpent’s fang, which is injected, by a peculiar muscular apparatus, into the wound caused by the bite. A fit emblem of a malignant slanderer. 4. Keep me—A repetition of the prayer of Psa 140:1. Goings—The word may mean either feet, or the steps of his feet. 5. Have hid a snare—Four different words are used to set forth the deceitful artifices of the psalmist’s enemies: “a snare,”—trap; “cords,”-nooses; “net” and “gins,”—toils. The number and variety indicate the prolific inventions of his enemies to decoy, deceive, and take him. By the way-side—Whatever path he took, close to his steps was prepared a trap. See Psalms 141:9; Psalms 142:3 6. Thou art my God—His refuge is alone in God. No human sagacity could elude the malignant cunning and vigilance of his enemies. The quality and policy of his enemies, as here given, cause humanity to recoil with indignation and horror. 7. O God the Lord—The frequent use of the divine names is not tautological, but indicates the psalmist’s soul agony, and the earnestness of his appeal to the covenant faithfulness of God, bringing his piety imposingly into the foreground. Covered my head—As a helmet.Compare Psalms 6:7; Ephesians 6:17. In the day of battle— Hebrew, In the day of armour. The word neshek occurs ten times in the Old Testament, and never means battle, but always armour, armory, weapon. The reference is not to a battle, but to a preparation for a battle, and means, God had been his real shield or helmet (the cover of his head) when he armed himself for battle; or, more probably, it is an allusion to 1 Samuel 17:38-39, when Saul armed David to meet Goliath, and “put a helmet of brass upon his head,” which David declined, trusting alone in God. This coincides with the date we have given the psalm, and fully sustains the high import of the prayer. 8. Grant not… the desires of the wicked—For God to grant their desires would contradict his own holiness, and lead to the abandonment of the righteous, for the desires of the wicked and the righteous cannot both be granted. The one precludes the other. See Proverbs 21:10; Isaiah 26:8-9 9. As for the head—Not figuratively the chiefs or leaders, but literally, as Psalms 7:16. There seems an antithetic reference to Psalms 140:7, thus: Thou hast covered my head in the day of armour… but the head of my besiegers, or those who surround me, mischief shall cover them.” 10. Let burning coals fall upon them—The verb is declarative: “He shall cause coals of fire to fall,” etc., “coals” being taken figuratively, for great distress, as Proverbs 25:22, “Thou shalt heap coals of fire,” etc., meaning, “Thou wilt overwhelm him with shame and remorse for his enmity toward thee.”—Gesenius. Whether human instruments were employed, or only direct divine judgments, as Psalms 11:6, (comp. Genesis 19:24,) the result would be the same. Deep pits—Many interpreters, ancient and modern, Jewish and Christian, understand water pits. R. Parchi, as quoted by Gesenius, understands “rivers flowing with strength and impetuosity.” The word indicates whirlpools or rapids—swift and noisy waters. The Septuagint and Vulgate have, “calamities.” The figurative sense of sudden and overwhelming calamities, such as they had plotted for the psalmist, must be admitted. That they rise not up again— That they may never recover their stations of power and wealth, to outrage justice and derange society. 11. An evil speaker—Hebrew, A man of tongue. An idle tattler, a slanderer. In Ecclesiastes 10:11, “babbler,” is lord of the tongue—one who subjects his tongue to no restraint. Later in life David enacted, in regard to his house and court, “He that telleth lies shall not be established in my sight,” Psalms 101:7. The sharp Athnach, after “evil,” terminating the line at that word, connects it with violence as an adjective, and makes the sentence parallel to the preceding. The whole verse would then read: “The man of tongue shall not be established in the earth; nor the man of evil violence; he [God] shall hunt him,” etc. But ancient and modern authority generally sets aside the present pointing, ending the line at the preceding word, and makes “evil” the subject of the verb, as in the English version. Hunt… to overthrow—Chase to headlong ruin. The idea of the word rendered “overthrow” is that of precipitate ruin. Evil—The consequences of their evil doing—shall pursue them to speedy, down-rushing destruction. Bythner: To precipices. Hengstenberg: Pursue him, thrust upon thrust. 12, 13. A more calm and confident tone marks the closing of this psalm. Maintain the cause of the afflicted—The language is forensic. A suffering Church appeals to God against the wrongs and persecutions of the world, and faith assures that God will maintain the right. Afflicted…poor—These terms, often rendered “poor and needy” in the psalms and the prophets, denote not merely the temporally destitute and suffering, but commonly take the implied adsignification of humble, “poor in spirit,” as Matthew 5:3, such as despair of self-help, and put their trust in God only. Such only are dear to God, and he will vindicate them. Surely— Answering to the New Testament verily. The righteous shall give thanks—Both for the results reached and the methods of Providence to secure them. Dwell in thy presence—Literally, Dwell before thy face. To abide “before the face of God”—to “behold his face”—to “be glad in his countenance”—are phrases always denoting the conscious enjoyment of the favour of God, here and hereafter. See on Psalms 16:11; Psalms 17:15; Psalms 21:6; and compare Matthew 5:8; 1 John 3:2.A Psalm of David. The psalmist is certainly in straits, beset with physical dangers. Psalms 141:1; Psalms 141:7. At the same time his social life is exposed to temptations of hasty and unadvised speech, and to the contagion of voluptuous and careless living, (Psalms 141:3-4,) to the indulgence of which he prefers the severe, though kindly, rebukes of the righteous. Psalms 141:5. His pacific counsels to his enemies had not been accepted, and he now seeks for help against these complicated evils. Psalms 141:6. The indications of historic occasion point more probably to David’s second sojourn in the Philistine country (1 Samuel 27:1-2) than to any other part of his history, where, with his six hundred men, he for a time remained at Gath, and afterward was assigned the village of Ziklag in the south, on the borders of the desert. We accept the title, there being no satisfactory reason to reject it. 1. Lord, I cry unto thee—Hebrew, Jehovah, I have called thee, hasten to me. The impassioned cry supposes great want and imminent danger. This might apply to various points of the psalmist’s history. The time we have assumed in the introductory note is one of them. His second visit to Gath was a final and hazardous resort, exposed, as the history shows, to the jealousy of the Philistine nobility on the one hand and the robber tribes of the desert on the other. He had only to pass a few miles eastward to come within Saul’s dominions, and meet a stronger and a deadlier foe, to escape whom he had accepted this desperate alternative. 2. Let my prayer be set forth before thee—ëåï, koon, rendered “set forth,” here takes the sense of prepare, make ready, and, in Niphal future, “My prayers shall be prepared as incense.” The word is used in the Levitical technology, and refers to the careful preparation of the spices for holy incense, forbidden in common use. Exodus 30:34-38, where see note. Before thee—Better, Before thy face, in thy immediate presence, as in the holy place in the tabernacle. As the evening sacrifice—Hebrew, As the minchah of evening. The “minchah” was a bloodless offering, made in conjunction with bloody sacrifices, and always with the daily morning and evening lamb. The law respecting the minchah is given in Leviticus 2, and of the daily minchah, Exodus 29:38-42; Numbers 4:16, where see notes; in all which places, as also throughout Exodus, Leviticus, and Numbers, the word is rendered “meat-offering” in our English Bible. It was accounted “a sweet savour unto the Lord,” “most holy of the offerings of the Lord made by fire.” Leviticus 2:2-3. Its import was that of an azkarah, or memorial, and, from Exodus 29:42-46, a standing memorial throughout the generations of the perpetual presence of God with his people, and of the acceptance of their offerings. The psalmist, now in exile among heathen tribes, desires his worship may be as acceptable to God as the most holy services of the tabernacle. 3. Keep the door of my lips—The “lips” are but the “door” of the heart, through which, from within, escape words. Here he would have a sentinel placed. He had need of a guarded speech in view of his relations to Saul and the Hebrew public, of his enemies among whom he lived, and of his sacred character as the anointed and beloved of God, against whose providences he might be tempted to complain. 4. Incline not my heart—As in Psalms 141:3 he would have the “door” of his “lips” guarded, so now he would have his “heart” rightly inclined. The prayer is against being abandoned to the pressure and tendency of external circumstances. If left to himself he would fall into sin. Practise wicked works—Literally, To practise practices in wickedness. The habit of evil doing, into which he was in danger of insensibly gliding by the contagion of surrounding example, he here deprecates. Not eat of their dainties— Neither at their idol feasts nor as a guest at their social entertainments; thus tacitly condemning their practices. 5. Let the righteous smite me—This is preferred to the “dainties” of the wicked, Psalms 141:4. Smiting, here, literally means beating as with a hammer, as Judges 5:26, Psalms 74:6; sharp reproof, as it is called in the next line. Kindness—Or, taking the word adverbially, Let the righteous smite me kindly. See the maxim Proverbs 27:6. Excellent oil—Literally, Oil of the head, and hence refined—of excellent quality. Not break my head—Better, My head shall not refuse it. In Hebrew idiom equal to, “it shall cheer and refresh my head”—diffuse joy and gladness, which answers to the figurative idea of anointing the head with oil. Psalms 23:5; Psalms 45:7; Luke 7:46. Or, taking ðåà(noh) in the sense of discourage, depress, as Numbers 32:7; Numbers 32:9, we may render: “It [the smiting reproof] shall not depress my head”—not bow it down as if in sorrow or shame. For yet my prayer also shall be in their calamities—An ambiguous sentence. The word translated “calamities” may signify either affliction or wickedness. It is best to understand the psalmist as referring to his enemies, and render: “For yet my prayer also shall be against their wickedness;” that is, I return only prayer for their malice. 6. When their judges are overthrown in stony places—Literally, Their judges [princes] have been cast down by the sides of the rock. The verb is in Niphal (passive) perfect, and applies to David’s enemies, whom he beholds as already condemned and punished by being thrown from a cliff, a mode of punishment not unknown to the ancients, (2 Chronicles 25:12,) and probably the mode advised against David should he be arrested. French and Skinner translate:—“Their rulers shall be hurled over the sides of the rock, And men shall hearken to my words, for they are sweet.”But more probably shamat (rendered “overthrown”) should here be taken in the sense of release, dismiss, which it repeatedly bears, and read, “Their princes, or judges, were dismissed by the sides of the cliff, or rock,” referring to the hill or cliff of Hachilah, which David hastily descended on one side while Saul approached and encamped on the other. 1 Samuel 23:19-25; 1 Samuel 26:3. And this is the more probable, as it was from the sides of this rocky cliff that Saul finally abandoned all further pursuit of David, and returned home, while David departed the second time to Gath. They shall hear my words; for they are sweet—Literally, And they heard my words, for they were pleasant. Both at Hachilah and Engedi David spared Saul’s life, and his mild and pacific addresses to Saul from a distant cliff awakened in that fickle king tears of gratitude and relenting. 1 Samuel 24, 26 7. Our bones are scattered at the grave’s mouth—Hebrew, At the mouth of sheol. A figure denoting wanton and indiscriminate destruction: See Psalms 53:5; Ezekiel 6:5 8, 9. In these verses David declares his sole trust in God. He admits that human resources had utterly failed. His prayer is plaintive. Leave not my soul destitute—Do not make my soul empty, or naked. 10. Let the wicked fall, etc.—The verb is in the declarative future—the wicked shall fall into their own nets. Whilst that I withal escape—The Hebrew pointing seems at fault here. Yahad, “together,” (English version “withal,”) belongs to the previous hemistich, and the whole should read:—The wicked together shall fall into their own nets; Meanwhile I shall pass over [safely.] Maschil of David; A Prayer when he was in the cave.The psalm commemorates a great deliverance. The impressions made by recent dangers still agitate the author’s soul. The memory of the wily artifice and malice of enemies, among whom he stood alone without a friend or advocate, Psalms 142:4—his imprisonment, Psalms 142:7—his inability to escape or to defend himself the long days and nights during which his life was in suspense—are still present as the darkening shadows of a frightful dream. The psalm properly dates immediately after David’s escape from Gath to the cave. 1 Samuel 22:1. See note on title, and compare Psalms 34, 56.TITLE: For Maschil, see note on title, Psalms 32. A prayer—A tephillah, or prayer-song, as distinct from a praise-song, or tehillah, as Psalms 145, title, where see note. When he was in the cave—One other psalm (Psalms 57) is also thus dated by the title. As that refers to the cave of Engedi, (see note there,) so does this to the cave of Adullam. See the notes. The cave to which tradition has given this name is about six miles southeast from Bethlehem, in the wild gorge of the Wady Urtas, on the eastern slope of the mountains of Judah. It is made up of a perfect labyrinth of apartments, so numerous and complicated that it has never been explored. Being in the vicinity of Bethlehem, David must have become considerably familiar with portions of its interior arrangement in his earlier life. Here his father’s family came to him, and also four hundred retainers. 1 Samuel 22:1-2. The cave is to this day the wonder and terror of travellers and natives. David afterward occupied it as a “stronghold,” or encampment, in his war with the Philistines, while the latter garrisoned Bethlehem. 2 Samuel 23:13-14 1. I cried—I made an outcry. The repetitions denote intensity. With my voice, shows that it was not a figure for inward fervour, but a vocal, earnest call. Supplication—Literally, I made my earnest cry for mercy. 2. I poured out my complaint before him—The idea of profuseness, unreservedness, is given—I emptied out my complaint. Nothing was kept back. So, in the next line, I showed… him my trouble. This was done “before him”—literally, before his face. In the sacrificial coloring of these expressions, especially the emphatic ìôðéï, before his face, there is a drawing nigh to God answerable to the New Testament “coming boldly to the throne of grace,” a “drawing near” to the “holy of holies.” Hebrews 4:16; Hebrews 10:22. This earnest pouring out of complaint and prayer for mercy, before the face of God, takes also the Levitical idea of a “libation,” or “drink-offering,” poured freely upon the sacrifice of the altar, to give it flavour and acceptance. Leviticus 4:7, etc. See Isaiah 57:6 3. Overwhelmed—Or, fainted. He was completely enveloped in doubt, anxiety, apprehension, so that he was unable to judge and decide what to do, as Psalms 107:5; Jonah 2:7. Then thou knewest my path— God knew and comprehended his situation, and kindly chose his path, and made a way for his escape. Job 23:10; Psalms 31:7-8. In the way wherein I walked—In my daily, or ordinary, manner of life. Every movement was watched and criticised for evil. Privily laid a snare— Treacherously placed in his path inducements to wrong, in the hope that he might fall into their “snare.” 4. On my right hand—The place of an advocate or friend. See on Psalms 109:6. No man cared for my soul. The word rendered “cared” means to inquire after, to seek. The idea is, no man felt interest enough for my welfare to inquire into the justice of my cause or to seek my good. The verb look is in Hiphil imperative, and the verse should be read: “Look on the right hand and see! there is none recognising me; refuge has perished from me; there is none inquiring for my soul.” His distresses failed to awaken for him a friend capable of efficiently helping him. 5. I cried unto thee—Jehovah is now his only, but his sufficient refuge. The great straits of his condition cause his faith to settle more intensely in God, and his deliverance to appear more signally divine. 7. Bring my soul out of prison—There is no necessity for understanding îñâø, (masger,) prison, in a figurative sense for affliction, distress, and making Psalms 25:17; Psalms 143:11, parallels. The word never takes that sense, but either signifies prison, jail, place of confinement, (as Isaiah 24:22; Isaiah 42:7,) or a smith, one that works in iron. We have already seen that the Philistines had seized, arrested David, (see note on title of Psalms 56,) and the history shows that he was detained by force when he would have escaped. 1 Samuel 21:10-15. Indeed, his escape was due solely to the providence of God, as Psalms 34, 56 fully declare. The righteous shall compass me about—David is not alone. He belongs to the spiritual “commonwealth of Israel,” the universal Church. The divine treatment of him will set forth a principle which shall affect all who trust in God. With him, therefore, the true-hearted Church will sympathize, and upon his deliverance they will surround him with joyful gratulations; or, giving the word the sense of crowning, triumph, as in Proverbs 14:18, they shall deck themselves as with crowns—they shall triumph. A Psalm of David.This psalm is attributed to David in the heavy night that hung over him in his flight before Absalom. While that is clearly the occasion, it is not so clear that it is David’s own utterance. Some words, as ιωׁ ?ϊεξν, (Psalms 143:4,) are peculiar to the later Hebrew, and suggest that some troubled mind, in later times, may have felt a true sympathy with David’s darkness and sorrow, and have uttered itself in his style; or he may have transcribed this Davidic effusion as expressive of his own feelings and condition. It is certainly the cry of one in grief and gloom. Many of the expressions are employed in other psalms, and have here no novelty of meaning. 1. In thy faithfulness… righteousness—The “faithfulness” and “righteousness” are conformity to the system of revealed mercy. There is a “righteousness” in taking vengeance, but God is also “faithful and just to forgive” when forgiveness is sought in his appointed way. 2. Enter not into judgment—A bitter element in David’s trouble with Absalom, which does not appear in his matters with Saul, is his own guilt. David had so sinned, and in such various ways, that pardon must be his first relief. This gives the psalm a peculiarly human quality, for most of our troubles, certainly our worst ones, are woven in with misdeeds: and who is free from misdeeds? 3. Have been long dead—Or, have been “dead” from immemorial time, or, more literally, those that are for ever dead, who cannot rise from the grave, but are hopelessly bound in its chains of darkness. But in this sense it is simply hypothetical. 4. My heart… is desolate—A physical allusion signifying, “Is failing to beat,” “is getting torpid.” In sorrow the nervous currents diminish, and organic activity of the body declines. 5. I remember the days of old—This refers to no far antiquity, but only to the deliverances of David’s earlier life in perils with Goliath and with Saul. To have forfeited the mercy that then was his help, makes his present case more intensely painful. 6. As a thirsty land—A parched land opens in seams and cracks— “poor, poor dumb mouths”—to plead for rain. So David waits in silent, anxious attitude of prayer. 7. Hear me speedily—This second half of the psalm presents many thoughts already familiar. The night is advancing, and with the dawn, comes battle, and, unless he gain the ear and aid of Jehovah, utter ruin will also come, irretrievable as a plunge into the bottomless. 8. Cause me to hear—The morning will bring the trumpet call, and the marshalling and march of the host. For that reason the guiding voice of divine mercy, and the pointing of divine guidance, are a more pressing necessity. In this verse is a certain sense of relief, as if the psalmist were consciously casting his burden on the Lord. 9. I flee unto thee—The latter part of this verse has perplexed translators, but our version is very correct and beautiful. “To thee have I given it for concealment” is the only other rendering favoured by the best critics, “it,” being “my trouble.” The version in our text is better. 10. Thy spirit is good—Probably it is better to read: “Let thy Spirit, which is good, lead me,” etc. “Land of uprightness” is Hebrew for “a level country,” one in which he can see a long distance, and determine his course with ease and safety. 11. For thy name’s sake—An appeal to God for help for his “name’s sake” is an admission that he who makes the appeal has no merit, and can, of himself, offer no adequate inducement. It is the language of self-renunciation. So is the appeal to the divine righteousness, or the harmony of God’s ways with themselves. 12. I am thy servant—The petition of this and the preceding verse is now rested on the basis given in the last clause. It is not righteous—as the word is used in this psalm—that God fail to protect one who takes refuge with him, or that he leave his own servant to be the victim of his enemies. So, like many others, this psalm, with all its pains and struggles, ends in the calm and restful quietude of faith. A Psalm of David.The occasion of this psalm is the defeat of Absalom. It has been, by a few writers, supposed to be the victory over Goliath, as is certainly suggested by “the hurtful sword,” “strange children whose mouth speaketh vanity,” and some other phrases. Other writers have placed this psalm among the victories after the captivity. It is, however, seen to be the language of one who is already a king, and has received a king’s “salvation” in victory over the enemies of his kingdom, and deliverance from their hurtful sword. Absalom was peculiarly a “strange” child, of a heathen mother, and moulded after his grandfather, with whom he had spent much time, rather than after his father. Specially is it to be noticed that the element of remorse and self-abasement, noticed in Psalms 144:3-4, comports with David’s feelings in the matter of Absalom. It is thought that the psalm originally ended with Psalms 144:11. There is no necessary connexion of the following verses with the preceding, but they fit this psalm as well as any other. 1. My strength—Hebrew, My rock, but clearly in a broad and figurative sense. 2. My goodness—Meaning, “the source from which goodness, or mercy, comes to me.” Who subdueth—Refers to the restoration of David’s authority after the suppression of Absalom’s rebellion. 3, 4. Man is like to vanity—The wickedness and weakness of man are in several psalms set forth in this beautiful and impressive language. 5. Bow… come down—This appeal shows that David—badly as he has done—feels himself to be the rightful king of Israel. He, as such, may claim the help of Jehovah. The language is as if the deliverance from Egypt were in the writer’s mind, when the Lord looked out in flames upon Pharaoh and his host, but brought his people out of the great waters of the Red Sea. 7-9. Strange children—That is, “unnatural, rebellious children.” David, in utter violation of Hebrew law, married Maachah, daughter of Talmai, a heathen ruler north east of Palestine. Her children, Absalom and Tamar, of remarkable beauty, were a source of serious trouble to David. Absalom’s mouth spoke vanity, and his right hand was a right hand of falsehood. David, as a father, mourned, but as a ruler, welcomed, his death, and for the relief it brought, he sang a new song unto God. 12. Grown up—That is, becoming strong, refers to our sons in an early and vigorous development. So polished refers to daughters. It is better rendered carved. To this day the corners of houses in Damascus may be seen carved in beautiful style, showing the figures here used to mean gracefulness of form and richness of attire. 14. Breaking in, is in Hebrew only “breaking,” and refers to damage or painful casualty; while going out is loss or failure. These verses follow beautifully Psalms 144:11, and continue its prayer; portraying in few words a copious prosperity, such as a king might wish for his people. 15. Happy is that people—A climax is here given. “Happy” is the people that has such material prosperity, but happier still is the people among whom the true God is known. Every good gift is indeed from him, and they with whom he dwells have the sure fountain of good. Also, tobe the chosen people of the Lord was the crown of the blessings of Israel. David’s Psalm of praise.“Every one who repeats David’s psalm of praise three times a day, may be sure that he is a child of the world to come.” So says the Jewish Talmud, basing its statement on the supposition that a succession of sentiments so hearty and grateful must surely convert and purify the soul. The psalm is understood to have been a charge to Solomon, when he took the throne of his aged father, as narrated in 1 Kings 1, and 1 Chronicles 22. In it David profoundly reviews his long and varied life, and sets forth his experience, as a guide to his youthful successor.This is an alphabetic psalm, each verse beginning with a letter of the Hebrew alphabet. The ð(nun) verse is lacking, though the Septuagint supplies, “The Lord is faithful in his words and holy in all his works;” which in Hebrew would begin with ðàîï, initial nun. In the course of the psalm very many phrases and sentiments already familiar are found. A few, however, will be noticed as new, and beautifully fitting to the occasion. 1. My God, O king—David reminds princes that there is a King above themselves: “Man that is in honour, continueth not.” Constant, grateful loyalty to the King Eternal is the joy and duty of earthly rulers. 4. One generation… to another—The difference between the ages of the outgoing and of the incoming king was fully fifty years. That period was like a scroll written full of God’s merciful and mighty deeds done for David. He unrolls the record and hands it to his son, to keep as a testimony of what had been done for his family. 13. Everlasting kingdom— “Kingdom” might better be kingly office, or majesty. David’s tenure of kingship now ceases; Solomon’s soon will cease; the monarchs of old have passed away; but the divine majesty neither fails nor changes. Twelve hundred years ago a Christian church at Damascus was changed into a Mohammedan mosque, but on its outside wall is still inscribed, in Greek letters, “Thy kingdom, O Christ, is a kingdom of all ages;” which shows in what sense the earlier Christians applied this verse. 15, 16. These verses were chanted in the ancient Church before the noon repast. Psalms 145:15 was also repeated at the Holy Communion. In due season is referred to the successive maturing of various grains and fruits in the course of the year. It is put as a marked feature of the divine government, that, great as it is, the wants of the weakest are treated with consideration, even to the feeding of the sparrows and the tinting of a lily. 18. The Lord is nigh—It is here shown that while God sends his rain and sunshine and harvest upon all his creatures, he gives special hearing and special mercy to the true hearted, to them that fear him. 21. David comes to the end of the Hebrew alphabet, but not to the end of his gratitude and praise. All flesh, here, means all the human race. It is something more than a wish that is here expressed; it is a prophetic glimpse of the time when, from the rising of the sun to the going down of the same, the Lord’s name shall be praised, and David’s tehillah—the Hebrew name for this psalm—be sung by every nation, and kindred, and tongue, and people. This psalm is the last of the five assigned to the occasion of the dedication of the second temple, a description of which is elsewhere given. See on Ezra 6:15-22. It is a song of praise to God as the eternal helper—a character in which Israel had now good cause to remember him. It is also very fitting that such a psalm should conclude the series so employed. 1. O my soul—The Hebrew, having no reflexive pronoun, uses “soul” for self, “my soul” being myself; nor is the expression disagreeable in English. 2. While I have any being—Hebrew, in my continuance. An allusion to the life after death, according to the simple and comprehensive language usually employed to set forth the idea of immortality. 3. Put not… trust in princes—A prince, (Cyrus, Ezra 1:1-4,) and then another, (Darius Hystaspes, Ezra 6,) had helped Israel in rebuilding the temple. Yet they were but the servants of a Higher; they were but sons of men, weak and changeful. 4. His breath goeth—In Hebrew rhetoric the first clause is often a condition. When “his breath,” etc. His thoughts perish, means, not the destruction of the thinking faculty, the mind, but the ruin of his plans. 5. Happy—The first word of the Psalms occurs here for the twenty-fifth and last time. It is a word of great force, always exclamatory. “O the blessednesses!” 7. The five lines beginning with The Lord, etc., Psalms 146:7, are, in Hebrew, of three words each, forming a beautiful and peculiar strain, which may be read as one verse. Thus:—Jehovah looseth [the] prisoners, Jehovah openeth [the eyes of the] blind, Jehovah raiseth [the] depressed, Jehovah loveth [the] righteous, Jehovah keepeth strangers.The words in brackets are not in the original, but are implied. 9. The word upside is not in the Hebrew, and is not desirable. The way of the wicked is turned down, toward the abyss of darkness, while that of the just is turned upward, toward the perfect day. 10. The Lord shall reign for ever—Israel had seen kings and dynasties come and go, while Jehovah, the God of their fathers, was the same, and his years and power did not fail. He is now anew recognised as the God of this mountain, Mount Zion, which, therefore, cannot be removed, and he that trusteth in him shall, like Zion, abide for ever. The theme of this psalm is, the excellence of praise. It is good to sing praises unto our God. Psalms 147:1. In this and the three following psalms we recognise the usual Hebrew method of using the natural as the type of the supernatural, and of thus ascending from nature to God, from the outward to the spiritual. It is believed that this psalm was written at the dedication of the walls of Jerusalem by Nehemiah. In the Septuagint it is ascribed to the prophets Haggai and Zechariah. In the year 457 B.C., according to Dr. Hales, Ezra brought from Babylon to Jerusalem two thousand exiles, mostly Levites. About eighty years previous, according to the same authority, Zerubbabel had led back the first colony, and about thirteen years later than Ezra’s arrival Nehemiah, by the order of the same king, Artaxerxes Longimanus, son of the Ahasuerus of the Book of Esther, came as governor. By his wisdom and energy the walls and gates of the city were restored. Their dedication was a time of joyous festivity, and seems to have occurred in the winter, when spring was in prospect. The grateful feeling of the writer is aroused, not only by the completed walls, but also by the copious rains that give promise of ample harvest. The Septuagint makes of this two psalms, the second beginning at the twelfth verse. 1. The change of one letter, ζξψδ, to ζξψε, makes it is pleasant become he is pleasant, and some critics have so rendered it. 2. The Lord… build—The king of Persia and Nehemiah are recognised only as subordinates. It was the Lord who gathered home his banished ones and restored their city. 3. Broken in heart—This was their sad state in exile, but now they are comforted. 4. He telleth the… stars—Here is something more than poetical embellishment. He who thus knows and calls the stars, much more knows and names his people. 6. Lifteth up… casteth… down—As has just been shown, in restoring his people and repelling their enemies. 7. Sing—The exiles are not only happy in their return, but they see mercy and goodness in the prospect of rain from heaven and fruitful seasons—of future food and gladness. 8. Clouds—The early Sanscrit calls the clouds “the cows of the gods nourishing the earth.” Upon the mountains—That is, beyond man’s reach, for the wild goats of the rock. 9. Ravens which cry—The young ravens, like the sparrows, are low and worthless birds. The divine care over them implies more care over those who are of more value than many sparrows. 10. Delighteth not… taketh not pleasure—Hebrew poetry loves to divide thoughts into parallel expressions. The English would be more likely to say: “The strength and legs (speed) of horse or man.” 11. Taketh pleasure—As in Ezra and Nehemiah, who, having been loyal to God in trying times, now felt the sunshine of his pleasure. 12. Praise the Lord—The psalm bursts out afresh with joy at the condition of Jerusalem and the prospects of the nation. Israel returned from the captivity with the profound conviction, never again to be shaken, that the gods of other nations were vanity, and that Jehovah was God— almighty, eternal, and alone. 15. The allusion is to the creative energy: “And God said.” The effect of his word was instantaneous. 16. Giveth snow—A Greek writer calls snow “fleecy rain.” So frost is like sprinkled ashes, and hail like scattered morsels. 19. His statutes… judgments—The special blessing of Israel. God’s “statutes and judgments” had produced the Daniels, Esthers, and Mordecais of the captivity, and kept heart and hope from sinking down.Other nations had sad confusion of moral ideas. The chief advantage of the Jews was, that to them were committed the oracles of God, the light and truth that now go forth to the ends of the earth. It is a characteristic of this final group of five hallelujah psalms, that in calling the universe, in its utmost bounds and variety of being, to praise Jehovah, the author advances the Church to the forefront of the grand chorus. The God of nature is the God in Zion. No stretch of human thought can transcend the sublime and majestic sweep of the devout author’s imagination, equalled only by the vision of John, as set forth in Revelation 5:11-14.The occasion of the psalm must be correspondingly great with the volume of praise called forth, and is indicated in Psalms 148:14. It is identical with that of the whole group, in which clear allusions to national restoration are made. See Psalms 146:7; Psalms 146:10; Psalms 147:2; Psalms 147:13; Psalms 147:20; Psalms 149:2; Psalms 149:7-9. The greatness of this work is seldom grasped, even by biblical students. The volume of prophecy, history, and lyrics relating to the captivity and restoration, as compared with other periods of Old Testament record, is amazingly full, and the political changes in the nations of Western Asia attending these events, have nothing to surpass them in ancient history. The restoration itself has not a parallel in the history of nations. It was the marvellous work of God. The restoration is also a type and example of what God will do for his Church throughout all ages. Psalms 146, 147, 148, are, in the Septuagint, ascribed to the prophets Haggai and Zechariah.The psalm before us falls, in its most general division, into three parts: Psalms 148:1-6 contain a call upon celestial being to praise God; Psalms 148:7-13, a like call upon all terrestrial beings; Psalms 148:14 furnishes the reason, namely, his great and special providence toward his Church— “the people near unto him.” 1. Praise ye the Lord—Hebrew, Hallelujah. The praise of Jehovah is in the intelligent and devout rehearsal of his acts, in their wisdom, power, and goodness. From the heavens—His abode and throne, from whence come all deliverances. Thus, Psalms 18:16 : “He sent from above, he took me,” etc. Psalms 102:19-20, etc. The address is to them that stand around the throne of God. In the heights—This is undoubtedly to be taken tropically for the highest ranks of glory and honour. In this sense God is “most high,” (Psalms 56:2; Micah 6:6,) and the dignitaries of earth are called the “high ones” that are “on high,” Isaiah 24:21. The psalmist begins his call for praise with those highest in rank and dignity, without specifying the kind of beings intended. In the next verse he distinguishes them by a general classification. 2. Angels—The highest order of holy created beings in heaven, who immediately war on God. Hosts—Hebrew, Sab’aoth; literally, armies. The title primarily applies to the national army of Israel, whose captain and leader was God. Hence, the frequent title, “God of hosts,” or armies. The idea of the word is not merely that of multitude, but of order, organization, and active martial service. The psalmist seems to use it here for the inhabitants of heaven generally, under whatsoever title they may be revealed to us—as of angel, archangel, seraph, cherub, principality, or power. As he mentions the “stars” in Psalms 148:3, it would seem they were not here included in the Sab’aoth, as they often are. 3. Having spoken of the highest heaven, with its celestial dignitaries, the author descends to the region of the visible heavens. Sun, moon… stars— The Hebrews were not acquainted with the relative distances of the heavenly bodies; and had they been, it were impossible to give a better classification, for our sun is but a star, and the stars are but suns. The language is comprehensive of all planetary and stellar worlds. Still descending toward our earth, he calls upon the waters that be above the heavens. These, according to the Hebrew meteorology, were above the lower heavens, that is, above the ø÷éò, (rakia,) “firmament,” (Genesis 1:6-8,) in the superior region of the atmosphere. Here ends the enumeration of strictly celestial existences. They are called upon to praise God as their Creator. For he commanded, and they were created—The instantaneousness of the act of creation was a cause of wonder, adoration, and praise. It is the sublimest conception of power that ever entered the human mind. See on Genesis 1, and Psalms 33:6; Psalms 33:9 6. He hath also stablished them—He hath constituted them. The heavenly bodies are here referred to. God has not only created—brought into existence—but he has firmly established the order and relation of all things in one vast harmonious system. He hath made a decree which shall not pass—Literally, He hath made a law they shall not transgress. So the word rendered “pass” often means. God’s laws in nature furnish the most perfect model of order and stability. From a world to an atom, nature never transgresses or passes beyond them. Miracles are not an exception. They only prove that nature is obedient to her Lord. 7. Praise the Lord from the earth—Here begins the second division of the psalm. Having summoned the celestial beings and worlds to the grand chorus of the universe, the author now calls upon the earth. But he reverses the order. In the former he began with the highest heavens; in the latter, with the lowest depths. Dragons, and all deeps—Sea monsters and all unfathomed abysses of the ocean. 8. Fire, and hail; snow, and vapor—It is not clear that “fire” refers exclusively to lightning, which in Palestine “often strikes and causes damage,” (Schwarz,) or that “vapour” means smoke, and not vapory clouds. The writer is noticing the most prominent and fearful accompaniments of a tropical storm, and the phenomena are classed as terrestrial (Psalms 148:7) because the sensible effects are realized by the dwellers on the earth. Hail and snow were the more formidable as the dwellings and clothing of the people generally offered but a frail protection against the cold. See Psalms 147:17. Stormy wind—Another imposing force in nature, indicating the power of God. Tempestuous winds are a common accompaniment of the winter rains. Fulfilling his word—Though in appearance the stormy winds are lawless and capricious, governed according to no fixed order, they are still subject to the immediate will and beneficent purposes of God. To the psalmist all seeming discord is—“——harmony not understood; All partial evil, universal good.” 9, 10. If the classifications in these verses are not scientific, modernly considered, they are comprehensive, and not without reason. Mountains—As awakening thoughts of God through the emotions of sublimity, grandeur, and awe. Hills—For their beauty and utility covered with flocks and fertile fields. Fruitful trees, and all cedars—The division of all trees into fruitbearing and non-fruitbearing is very natural in a country where fruit is a staple reliance for support. As natural is it to place the princely cedar as the representative of the latter class. Beasts… all cattle— “Beasts,” here, stand for wild animals, and “cattle” for tame or domestic ones. Creeping things, and flying fowl—Classified according to a principle of contrariety as to spheres of life and modes of motion, but all showing the varied wisdom of God. 11, 12. The human family is here called upon, as such, to praise God. They alone of all the creatures inhabiting the earth are endued with intelligence to trace all existence to its primal cause and ultimate ends. Man, as the high priest of nature, is to offer the incense of praise for all the inferior creatures of God. The earth, with all its irrational tribes, was made in anticipation of man, through whose appreciative reason alone the fullest praise of the visible earth and heavens ascends. Kings… people… princes… judges— In looking upon universal human society, governments, nationalities, first strike the view. Officers of government represent God in their functions. It is fit they should lead the people in praise. Young men… maidens; old men… children—Families, with their varied grades of youth, age, and childhood appear next. 14. He also exalteth the horn of his people… a people near unto him— The climax of Jehovah’s works, and of the praise due, is at length reached. Above created nature, above nations, above all human ranks of age or honour, near to the heart of God, stands the Church, the spiritual Israel, the fruit of his redeeming love. The allusion supposes Israel to have been recently exalted to honour from abasement. The language suits the restoration from captivity. The event astonished the nations, and became the theme of a “new song” of praise. Thus the moral government and redemption will for ever stand out the distinguishing glory of God. The occasion of this psalm is generally considered the same as Psalms 147, 118, 150. The national joy now rose to the sublimest height, as in the earlier and heroic days. Their experience had taught them that they lived in the midst of great and hostile nations, who envied their prosperity, hated their religion, and had “afflicted them from their youth.” Psalms 129. They must not, therefore, lay down the sword, nor omit the preparations of self-defence. Their walled capital awoke their ancient chivalry, and distinguished them at once as being no longer defenceless nomads but a nation, and God was their king. Psalms 149:2. Nay, God would make them the instruments of his wrath upon the heathen people that should assail them, and put in their power kings and nobles who should invade them. The old theocratic faith, that Jehovah would reign over the nations through Israel now regained dominion. It is in this light we are to construe the apparently harsh language of Psa 149:6-9 1. A new song—Suited to the new era of the nation’s history, and the new joys and hopes awakened. This call for a “new song,” which occurs five times in the Psalms, always indicates some marked occasion for joy and thanksgiving—epochal points in the history of the individual or of the nation. In the congregation—For now, after seventy years’ dispersion, the holy convocation of the covenant people is again witnessed. 2. In him that made him—The Maker of Israel corresponds to King in the next member of the verse, and refers not so directly to the act of creation, as to Jehovah’s act of constituting, and now resuscitating, their national and Church organization and life. The Hebrew word “made,” (òùׂ ?ä,) though sometimes used interchangeably with the word create, here properly takes the sense of form, construct, constitute. The reconstruction of their civil and religious polity, however, was like a new creation. 3. In the dance—Hebrew, With the mahhol. ξηεμ, (mahhol) from ηεμ, (hhool,) to twist, turn, writhe, is supposed to indicate the “dance,” from the twisted and contorted motions of the actor, or the round “dance,” dancing in a circle. It occurs, with its derivative mehhoolah, fourteen times, and is always translated “dance” in our English Version, except once, (Son 6:13,) though in the text, and in Psalms 150:4, the marginal reading is pipe, which is probably the true idea. The mention in the text, of the mahhol with the timbrel, (toph,) or tambourine and harp, would seem to be sufficient to class it with their musical instruments. This is corroborated by Judges 21:21, where the English translation, “If the daughters of Shiloh come out to dance in dances,” should be: “If they come out to dance with meholoth, or musical instruments,” of whatever kind. Professor Marks, (Smith’s Dic. of the Bible, article Dance,) quotes Joel Brill, an author of the first authority on this subject, who says: “It is evident from the passage (Psalm cl, 4) ‘Let him praise his name with the toph, [timbrel] and mahhol,’ that the latter must here mean some musical instrument, and this, he adds, is the opinion of the majority of scholars.”Dr. A. Clarke says: “I know of no place in the Bible where the word means dance, but constantly some kind of pipe,” and quotes Parkhurst as sustaining the same opinion. So also Rosenmuller.As the English version now stands, it would authorize the opinion that dancing was a familiar accompaniment of the higher forms of praise among the Hebrews. We have already had occasion to say, (see note on Psalms 30:10,) that this is unsustained by history. The marginal reading is better: “Let them praise his name with the pipe.” A form of solemn dance, did accompany some of their triumphal celebrations, such as are recorded Exodus 15; 2 Samuel 6:14; 2 Samuel 6:16; but the evangelical spirit predominated. A notable instance is given Psalms 68. Dancing is not there specified, but from Psalms 68:11; Psalms 68:25, it seems probable. Let the reader examine the psalms composed and sung on the occasion of the second removal of the ark, at which David danced, and judge whether his example countenances modern social dancing, or justifies any custom of religious dancing. In the religious rites of the heathen it was common, but always, with them, irreverent, gay, and lewd. With the Hebrews it never received the sanction of Moses, nor attained a permanency. The reference of Jdg 21:21, indicates the custom at a time proverbial for irregularities. See notes on Psalms 30:11; Psalms 42:4 4. Beautify the meek with salvation—This is a law of the divine government. The meek, not the proud and contentious, shall triumph at last, even in this life. Matthew 5:5. These are they who wait in patient suffering for God’s time and manner of judgment. “Beautify,” here, takes the sense of honour. God will honour the meek in the eyes of the world. The struggling colony had humbly borne the malice and perfidy of hostile tribes for nearly a hundred years from their first arrival, (Ezra 1,) and about one hundred and sixty six years from the beginning of their captivity, but now they are honoured in the sight of the nations by the favour of the king of Persia, and the completion of their new temple and city walls. “Salvation” is here to be taken in its broadest sense, embracing temporal and spiritual deliverance. The author speaks of the true Israel. 6. The high praises of God—Hebrew, The exaltations of God; that is, those praises which exalt God in the eyes of his universe. In their mouth—Hebrew, In their throat, as indicating loud sounding praise. In Isaiah 58:1, the same word is rendered “cry aloud.” The loud sounding instruments of music, enumerated Psalms 149:3, and Psalm cl, 3-5, indicate the greatest joy. A two-edged sword—This is not the sword of war, but of administrative justice, as appears in the following verses. A nation that would honour God with loud and exulting praises, must jealously guard the foundations of government and defend the rights of the people. Figuratively, “a two edged sword” denotes the word of God. Hebrews 4:12; Revelation 1:16 7. Vengeance—The word simply means retributive justice, in rendering back to men according to their deeds. 9. The judgment written—Not the recorded “judgment” against the Canaanitish nations, (Deuteronomy 7:1-2,) but the written prophecies of the earlier Scriptures, and contained in the covenant of Abraham, of the universal dominion of Jehovah through his covenant people, the favourite form of Old Testament anticipation of Messiah’s kingdom. Through their resuscitated national life the pious Hebrews rose to the high self-consciousness of their destiny as a people, as in the time of David, and looked for the glorification of Israel according to ancient promise. This honour have all his saints—Namely, to triumph over and judge the nations. Christ must reign till he has put all enemies under his feet, by his bloodless methods of subjugation, for “his weapons are not carnal, but mighty.” 2 Corinthians 10:4-5. His victories are his people’s victories, and his reign their reign, for the cause is one. As this psalm belongs to the same general occasion of the four preceding, it is unnecessary to say any thing further on that subject, except that it would seem, from Psalms 150:1, to date after the orderly restoration of the temple service. It is noticeable that the psalmist calls to the praise of God ten times—the number of completeness—included between the opening and closing call, “Praise ye Yah,” or Jehovah, and the declarative form of the verb, All that breathe shall praise the Lord.” Psalms 150:6. It is all praise, as if prayer was fully answered, the conflict past, the final ends achieved, and fitly closes the Hallelujah Psalms, as it does also the entire Psalter. 1. As the theme is praise, the psalm opens with a very specific designation of the Being to be praised. Two titles are given. First, Praise ye éä, (Yah,) or Jehovah—the name of God as in covenant with his people. Secondly, Praise àì, (El,) God, the Almighty, the name denoting strength, power, by which God is known as the creator, the upholder of the universe, the deliverer and defender of Israel. Sanctuary—This is the rendering we should here give to the word kodesh, “holy,” for, having spoken of the Being to be praised, the author now mentions the chief places of his praise; and this also best agrees with the prefix preposition be, in— “Praise God in his holy place.” Had it been of the abstract holiness of God that he was speaking, and not the holy place of his worship, he would have used the causal particle, kee, “for”— “Praise God for his holiness.” Firmament of his power— “Firmament,” here, is used synonymously with what we would call the visible heavens. In the “sanctuary” God is celebrated specially for his redemptive work; in the “firmament,” as creator and ruler of all worlds. These are the visible seats of his manifested power. 2. Mighty acts… excellent greatness—These are named as reasons for this coextensive, universal praise. 3-5. Having spoken of the Being to whom this praise belongs, the places where it should be rendered, and the reasons why it should be given, (vers. 1, 2,) the psalmist now comes to mention the instrumental helps by which the widest and most acceptable expressions of joy and gratitude could be made. Twelve times in this short psalm the call for praise is made, (besides the declarative future, Psalms 150:6,) and now with nine varieties of instrumental music. This variety is not proposed as a complete enumeration, but suffices as an expression of the loudest and most earnest praise, wherein each nation is called to use its own favorite instruments. The occasion is the world’s jubilee. The kingdom has come! The Lord reigneth! Nations and nature join in the swelling anthem! See Revelation 5:13; Revelation 19:6-7. “May we not say that in this psalm’s enumeration of musical instruments there is a reference to the variety that exists among men in the mode of expressing joy and exciting feeling? All nations come and praise! Use every energy for praise! Men in every variety of circumstances, men of every various mood, men of all capacities, come and praise! Each in his own way sing hallelujah.”—Bonar. 4. Dance—A translation of doubtful propriety. The word in the text and in Psalms 149:3, stands classified as a musical instrument, and is translated “pipe” in the margin of our English Bible. In Psalms 30:11, it seems evidently used in a figurative sense for joy, and the same in Lamentations 5:15. Jeremiah 31:4; Jeremiah 31:13, might also be taken in the same sense. The same noun in the feminine (îçåìä) is more commonly taken in the literal sense of dancing, or, as the etymology suggests, “dancing in a circle,” probably because, in the literal sense, females only or chiefly practised it. These “dances,” though embracing a religious sentiment, were not connected with the regular worship, but belonged to occasions of rare national joy and triumph. In the text, and in Psalms 149:3, the word stands connected with earnest, spiritual, and universal praise and worship; and though it is more in harmony with the connexion and scope to take it as an instrument of music, still, if understood of dancing, it can give no countenance to that movement as a common mode of worship, much less to modern social dancing, which is not only practiced without a religious object, but in antagonism to all true religious sensibility. See note on Psalms 30:11 5. Loud cymbals—The idea is, cymbals giving a clear, distinct sound, causing a distinct hearing—literally, cymbals of hearing. High sounding cymbals—Literally, cymbals of shouting, clanging cymbals. The difference between the two is simply in the volume of sound they are adapted to give forth. The Hebrew music was noisy and strong, but this occasion exceeded all others. 6. The final call to praise. Every thing that hath breath—Every living thing. Praise ye the Lord—Reader, this is addressed to thee. A fitting practical climax! Can a rational soul decline this honor? Can it spurn this privilege, this blessedness? “If it grieves you that your praise is so weak, remember: Let every thing that hath breath praise the Lord, and there must be many weak ones in such a host. But they praise their God, and you are joining with them. If you cannot succeed—with strong cries and loud notes, only keep breathing forth to God the desires of your heart, and this will be acceptable to him.”—Moll. If our hearts are in harmony with all that praise God in heaven and on earth, our praise, being according to our capacity, will be as acceptable as that of the highest archangel. His praise “is accepted according to that a man hath.”