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Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible (1871) |
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INTRODUCTION
The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12, 13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."
TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).
"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Ps 88:1, title. The explanations of other particulars in the titles will be given as they occur.
AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Lu 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Ac 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.
CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.
Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.
The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.
The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:
THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [
Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:
Note.--The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of CALVIN, SCOTT, POOLE, AINSWORTH, COBBIN, GEICE, VATABLUS, THOLUCK, J. H. MICHAELIS, ROSENMULLER, and ALEXANDER. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.
PSALM 1
Ps 1:1-6. The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface.
1. Blessed--literally, "oh, the happiness"--an exclamation of
strong emotion, as if resulting from reflecting on the subject. The use
of the plural may denote fulness and variety
(2Ch 9:7).
counsel . . . way . . . seat--With their corresponding verbs, mark
gradations of evil, as acting on the principles, cultivating the
society, and permanently conforming to the conduct of the wicked, who
are described by three terms, of which the last is indicative of the
boldest impiety (compare
Ps 26:4, 5;
Jer 15:17).
2. law--all of God's word then written, especially the books of Moses (compare Ps 119:1, 55, 97, &c.).
3. like a tree--
(Jer 17:7, 8).
planted--settled, fast.
by--or, "over."
the rivers--canals for irrigation.
shall prosper--literally, "make prosper," brings to perfection. The
basis of this condition and character is given
(Ps 32:1).
4. not so--either as to conduct or happiness.
like the chaff--which, by Eastern modes of winnowing against the
wind, was utterly blown away.
5. stand in the judgment--be acquitted. They shall be driven from among the good (Mt 25:45, 46).
6. knoweth the way--attends to and provides for them
(Ps 101:6;
Pr 12:10;
Ho 13:5).
way of the wicked--All their plans will end in disappointment and
ruin
(Ps 37:13; 146:8;
Pr 4:19).
PSALM 2
Ps 2:1-12. The number and authorship of this Psalm are stated (Ac 4:25; 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in
Heb 1:5; 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king.
1. Why do the heathen, &c.--Beholding, in prophetic vision, the
peoples and nations, as if in a tumultuous assembly, raging with a fury
like the raging of the sea, designing to resist God's government, the
writer breaks forth into an exclamation in which are mingled surprise
at their folly, and indignation at their rebellion.
heathen--nations generally, not as opposed to Jews.
the people--or, literally, "peoples," or races of men.
2. The kings and rulers lead on their subjects.
set themselves--take a stand.
take counsel--literally, "sit together," denoting their deliberation.
anointed--Hebrew, "Messiah"; Greek, "Christ"
(Joh 1:41).
Anointing, as an emblem of the gifts of the Holy Spirit, was conferred
on prophets
(Isa 6:1);
priests
(Ex 30:30);
and kings
(1Sa 10:1; 16:13;
1Ki 1:39).
Hence this title well suited Him who holds all these offices, and was
generally used by the Jews before His coming, to denote Him
(
3. The rebellious purposes of men are more distinctly announced by
this representation of their avowal in words, as well as actions.
bands . . . and . . . cords--denote the restraints of government.
4. By a figure whose boldness is only allowable to an inspired
writer, God's conduct and language in view of this opposition are now
related.
He that sitteth in the heavens--enthroned in quiet dignities
(compare
5. Then shall he speak--His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do (
Ge 1:3; Ps 33:9).
6. The purpose here declared, in its execution, involves their
overthrow.
Yet--literally, "and," in an adversative sense.
I have set--anointed, or firmly placed, with allusion in the
Hebrew to "casting an image in a mould." The sense is not
materially varied in either case.
my king--appointed by Me and for Me
(Nu 27:18).
upon my holy hill of Zion--Zion, selected by David as the abode of
the ark and the seat of God's visible residence
(
7. The king thus constituted declares the fundamental law of His
kingdom, in the avowal of His Sonship, a relation involving His
universal dominion.
this day have I begotten thee--as
8. The hopes of the rebels are thus overthrown, and not only so;
the kingdom they opposed is destined to be coextensive with the earth.
heathen--or, "nations"
(Ps 2:1).
and the uttermost parts of the earth--
(Ps 22:27);
denotes universality.
9. His enemies shall be subject to His terrible power
(Job 4:9;
2Th 2:8),
as His people to His grace
(Ps 110:2, 3).
rod of iron--denotes severity
(Re 2:27).
a potter's vessel--when shivered cannot be mended, which will
describe utter destruction.
10-12. kings . . . judges--For rulers generally (Ps 148:11), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--
12. Kiss the Son--the authority of the Son.
perish from the way--that is, suddenly and hopelessly.
kindled but a little--or, "in a little time."
put their trust in him--or take refuge in Him
(
PSALM 3
Ps 3:1-8. For the historical occasion mentioned, compare 2Sa 15:1-17:29. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, offers praise.
1. Lord . . . increased--The extent of the rebellion (2Sa 15:13) surprises and grieves him.
2. say of my soul--that is, "of me" (compare
Ps 25:3).
This use of "soul" is common; perhaps it arose from regarding the soul
as man's chief part.
no help . . . in God--rejected by Him. This is the bitterest reproach
for a pious man, and denotes a spirit of malignant triumph.
Selah--This word is of very obscure meaning. It probably denotes
rest or pause, both as to the music and singing, intimating
something emphatic in the sentiment (compare
Ps 9:16).
3. But--literally, "and"
(Ps 2:6).
He repels the reproach by avowing his continued trust.
shield--a favorite and often-used figure for protection.
my glory--its source.
lifter up of mine head--one who raises me from despondency.
4. cried . . . heard--Such has been my experience. The latter verb
denotes a gracious hearing or answering.
out of--or, "from."
his holy hill--Zion
(Ps 2:6).
His visible earthly residence.
5. the Lord sustained me--literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.
6. ten thousands of people--or, "myriads," any very great number (compare
2Sa 16:18).
7. Arise, O Lord--God is figuratively represented as asleep to
denote His apparent indifference
(Ps 7:6).
The use of "cheekbone" and "teeth" represents his enemies
as fierce, like wild beasts ready to devour
(Ps 27:2),
and smiting their cheekbone
(1Ki 22:24)
denotes violence and insult.
thou hast broken--God took his part, utterly depriving the enemy of
power to injure.
8. An ascription of praise to a delivering God, whose favor is an efficient benefit.
PSALM 4
Ps 4:1-8. On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Ps 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor.
1. Hear--as in
Ps 3:4.
God of my righteousness--or, "my righteous God, as my holy hill"
(Ps 2:6),
who will act towards me on righteous principles.
thou hast enlarged--expresses relief afforded in opposition to
"distress," which is expressed by a word denoting straits or pressure.
Past favor is a ground of hope for the future.
2. sons of men--men of note or prominence (compare
2Ch 21:9).
turn my glory--or, "royal dignity."
into shame--or, "reproach."
vanity--a foolish and hopeless enterprise
(
3. godly--an object as well as subject of divine favor (compare Ps 105:14, 15).
4. Stand in awe-- (Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."
5. Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.
6, 7. Contrast true with vain confidence.
light of thy countenance upon us--figure for favor
(
7. corn and wine--literally, "new corn and wine."
increased--an abundant harvest giving great joy
(Isa 9:3).
8. both lay me down, &c.--or, will lie down at once, and sleep in sure confidence and quiet repose (Ps 3:5).
PSALM 5
Ps 5:1-12. Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people.
1. meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in
Ro 8:26, 27.
2. Hearken--incline the ear
(Ps 10:17;
compare
Ps 61:2)
--give close attention.
my cry--that is, for help
(Ps 61:2;
Jer 8:19).
my King--thus by covenant relation interested in my cause.
3. direct--literally, "set in order," as the showbread was placed or set in order (Ex 40:23).
4. For, &c.--God only regards sincere worshippers.
evil--or, "the evil man."
dwell--lodge, remain under protection.
5. foolish--vainglorious and insolent.
iniquity--especially such as denotes a negation, or defect, that
is, of moral principle.
6. leasing--a lie.
the bloody . . . man--literally, "man of blood"--murderer.
7. But--as in
Ps 2:6,
literally, "and."
house--
(1Ch 9:23),
the tabernacle.
temple--literally, "palace," applied to God's residence, the Holy
of Holies
(1Sa 3:3;
2Sa 22:7);
the inner part of the tabernacle.
toward--not in; the high priest alone was allowed to enter.
8. enemies--literally, "watchers" (
Ps 27:11), hence special need of guidance.
9. The wicked are not reliable because by nature they are full of
wickedness, or literally, "wickednesses," of every kind
(Ro 8:7).
sepulchre--a dwelling-place of corruption, emitting moral putridness.
flatter--or, "make smooth."
their tongue--speaks deceitfully.
10. Destroy--or, "condemn" them to destruction as guilty.
11. defendest--(compare Margin).
love thy name--Thy manifested perfections
(
12. with favour--or, "acceptance," alluding to the favor shown to an
acceptable offering and worshipper
(Le 7:18; 19:7).
shield--(compare
Ps 3:3).
PSALM 6
Ps 6:1-10. On Neginoth (See on Ps 4:1, title) upon Sheminith--the eighth--an instrument for the eighth key; or, more probably, the bass, as it is contrasted with Alamoth (the treble,
Ps 46:1) in 1Ch 15:20, 21. In deep affliction the Psalmist appeals to God's mercy for relief from chastisement, which otherwise must destroy him, and thus disable him for God's service. Sure of a gracious answer, he triumphantly rebukes his foes.1. He owns his ill desert in begging a relief from chastisement.
2. I am weak--as a culled plant (
Isa 24:4).
3. how long?--shall this be so (compare
Ps 79:5).
but--or, "and."
thou--The sentence is incomplete as expressive of strong emotion.
4. Return--that is, to my relief; or, "turn," as now having His face
averted.
for thy mercies' sake--to illustrate Thy mercy.
5. (Compare
Ps 115:17, 18; Isa 38:18). There is no incredulity as to a future state. The contrast is between this scene of life, and the grave or Sheol, the unseen world of the dead.6. By a strong figure the abundance as well as intensity of grief is depicted.
7. consumed--or, "has failed," denoting general debility (
Ps 13:3; 38:10).8, 9. Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them.
10. and knows they will be disappointed and in their turn (compare Ps 6:3) be terror-stricken or confounded.
PSALM 7
Ps 7:1-17. Shiggaion--a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, he closes with rejoicing.
1, 2. Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare
1Sa 20:1; 23:23; 26:19).3. if I have done this--that is, the crime charged in the "words of Cush" (compare 1Sa 24:9).
4. If I have injured my friend.
yea, I have delivered, &c.--This makes a good sense, but interrupts
the course of thought, and hence it is proposed to render, "if I have
spoiled my enemy"--in either case (compare
1Sa 24:4-17; 31:8, 11).
5. This is the consequence, if such has been his conduct.
mine honour--(compare
Ps 3:3; 4:2)
--my personal and official dignity.
6. God is involved as if hitherto careless of him
(Ps 3:7; 9:18).
rage--the most violent, like a flood rising over a river's banks.
the judgment . . . commanded--or, "ordained"; a just decision.
7. compass thee--as those seeking justice.
return thou on high--assume the judgment seat, to be honored as a
just Ruler by them.
8. Though not claiming innocence in general, he can confidently do so in this case, and in demanding from the Judge of all the earth a judgment, he virtually asks acquittal.
9. the hearts and reins--the affections and motives of men, or the seat of them (compare Ps 16:7; 26:2); as we use heart and bosom or breast.
10. defence--literally, "shield" (Ps 5:12).
11. judgeth--as in
Ps 7:8.
the wicked--Though not expressed, they are implied, for they alone
are left as objects of anger.
12, 13. They are here distinctly pointed out, though by changing the person, a very common mode of speech, one is selected as a representative of wicked men generally. The military figures are of obvious meaning.
13. against the persecutors--Some render "for burning," but the former is the best sense. Arrows for burning would be appropriate in besieging a town, not in warring against one man or a company in open fight.
14. The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.
15, 16. 1Sa 18:17; 31:2 illustrate the statement whether alluded to or not. These verses are expository of Ps 7:14, showing how the devices of the wicked end in disappointment, falsifying their expectations.
17. his righteousness-- (
Ps 5:8). Thus illustrated in the defense of His servant and punishment of the wicked.PSALM 8
Ps 8:1-9. Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Ps 8:1; 81:1; 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands.
1. thy name--perfections
(Ps 5:11; 7:17).
who hast set--literally, "which set Thou Thy glory," &c., or
"which glory of Thine set Thou," &c., that is, make it more conspicuous
as if earth were too small a theater for its display. A similar
exposition suits the usual rendering.
2. So manifest are God's perfections, that by very weak instruments
He conclusively sets forth His praise. Infants are not only wonderful
illustrations of God's power and skill, in their physical constitution,
instincts, and early developed intelligence, but also in their
spontaneous admiration of God's works, by which they put to shame--
still--or, silence men who rail and cavil against God. A special
illustration of the passage is afforded in
3, 4. The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.
4. man--literally, "frail man," an allusion to his essential infirmity.
son of man--only varies the form of speech.
visitest--in favor
(Ps 65:10).
This favor is now more fully illustrated.
5-8. God has placed man next in dignity to angels, and but a little
lower, and has crowned him with the empire of the world.
glory and honour--are the attributes of royal dignity
(
9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.
PSALM 9
Ps 9:1-20. Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare Ps 22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty.
1. Heartfelt gratitude will find utterance.
3-5. When . . . are turned back--It is the result of God's power alone. He, as a righteous Judge (
Ps 7:11), vindicates His people. He rebukes by acts as well as words (Ps 6:1; 18:15), and so effectually as to destroy the names of nations as well as persons.6. Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," &c. (
1Sa 15:3, 7; 27:8, 9). The wicked are utterly undone. Their ruins shall never be repaired.7, 8. God's eternal possession of a throne of justice is contrasted with the ruin of the wicked.
9, 10. The oppressed, and all who know Him (Ps 5:3; 7:1), find Him a sure refuge.
11. (Compare Ps 2:6; 3:4).
12. for blood--that is, murders
(Ps 5:6),
including all the oppressions of His people.
maketh inquisition--(compare
Ge 9:5).
He will avenge their cause.
13. gates--or, "regions."
of death--Gates being the entrance is put for the bounds.
14. gates . . . Zion--The enclosure of the city (compare Ps 48:12; Isa 23:12), or, church, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favors should lead us to render signal and public thanks.
15, 16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves.
16. Higgaion--means "meditation," and, combined with Selah, seems to denote a pause of unusual solemnity and emphasis (compare Ps 3:2). Though Selah occurs seventy-three times, this is the only case in which Higgaion is found. In the view which is given here of the retribution on the wicked as an instance of God's wise and holy ordering, we may well pause in adoring wonder and faith.
17. shall be turned--or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.
18. (Compare
Ps 13:1-6).
the needy--literally, "poor," as deprived of anything; hence miserable.
expectation of the poor--or, "meek," "humble," made so by affliction.
19. Arise--(compare
Ps 4:7).
let not man--
(Ps 8:4).
let . . . be judged--and of course condemned.
20. By their effectual subjection, make them to realize their frail nature (
Ps 8:4), and deter them from all conceit and future rebellion.PSALM 10
Ps 10:1-18. The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy.
1. These are, of course, figurative terms (compare
Ps 7:6; 13:1,
&c.).
hidest--Supply "thine eyes" or "face."
2. Literally, "In pride of the wicked they (the poor or humble, Ps 10:17; 12:5) shall be taken in the devices they (the proud) have imagined."
3. heart's--or, "soul's."
desire--that is, his success in evil.
and blesseth, &c.--he (the wicked) blesseth the covetous, he
despiseth the Lord.
4. The face expresses the self-conceit, whose fruit is practical atheism (Ps 14:1).
5, 6. Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will not look, Isa 26:11), sneers at his enemies, and boasts perpetual freedom from evil.
7-10. The malignity and deceit (Ps 140:3) of such are followed by acts combining cunning, fraud, and violence (compare Pr 1:11, 18), aptly illustrated by the habits of the lion, and of hunters taking their prey. "Poor," in Ps 10:8, 10, 14, represents a word peculiar to this Psalm, meaning the sad or sorrowful; in Ps 10:9, as usual, it means the pious or meek sufferer.
8. eyes . . . privily--He watches with half-closed eyes, appearing not to see.
10. croucheth--as a lion gathers himself into as small compass as
possible to make the greater spring.
fall by his strong ones--The figure of the lion is dropped, and this
phrase means the accomplices of the chief or leading wicked man.
11. As before, such conduct implies disbelief or disregard of God's government.
12. (Compare
Ps 9:19; 3:7).
the humble--(Compare
Ps 10:17,
and Margin.)
lift up thine hand--exert thy power.
13, 14. It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.
14. mischief and spite--provocation and trouble of the sufferer (compare
Ps 6:7; 7:14).
15. arm--power.
till thou find none--So far from not requiting
(Ps 10:11, 13),
God will utterly destroy the wicked and his deeds
(Ps 9:5, 6; 34:16; 37:36).
16-18. God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (
Ps 112:7), executes justice for the feeble, and represses the pride and violence of conceited, though frail, men (compare Ps 9:16).PSALM 11
Ps 11:1-7. On title, see Introduction. Alluding to some event in his history, as in 1Sa 23:13, the Psalmist avows his confidence in God, when admonished to flee from his raging persecutors, whose destruction of the usual foundations of safety rendered all his efforts useless. The grounds of his confidence are God's supreme dominion, His watchful care of His people, His hatred to the wicked and judgments on them, and His love for righteousness and the righteous.
1. my soul--me
(Ps 3:2).
Flee--literally, "flee ye"; that is, he and his companion.
as a bird to your mountain--having as such no safety but in flight
(compare
1Sa 26:20;
La 3:52).
2. privily--literally, "in darkness," treacherously.
3. Literally, "The foundations (that is, of good order and law) will be destroyed, what has the righteous done (to sustain them)?" All his efforts have failed.
4. temple . . . heaven--The connection seems to denote God's heavenly residence; the term used is taken from the place of His visible earthly abode (
Ps 2:6; 3:4; 5:7). Thence He inspects men with close scrutiny.5. The trial of the righteous results in their approval, as it is contrasted with God's hatred to the wicked.
6. Their punishment is described by vivid figures denoting abundant,
sudden, furious, and utter destruction (compare
Ge 19:24;
Job 18:15;
Ps 7:15;
9:15).
cup--is a frequent figure for God's favor or wrath
(Ps 16:5; 23:5;
Mt 20:22, 23).
7. his countenance--literally, "their faces," a use of the plural applied to God, as in Ge 1:26; 3:22; 11:7; Isa 6:8, &c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Ps 11:4), expressing here God's complacency towards the upright (compare Ps 34:15, 16).
PSALM 12
Ps 12:1-8. On title, see Introduction and see on Ps 6:1. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whose promise to avenge the cause of pious sufferers will be verified even amidst prevailing iniquity.
1. the faithful--or literally, "faithfulness" (
Ps 31:23).2. The want of it is illustrated by the prevalence of deceit and instability.
3, 4. Boasting
(Da 7:25)
is, like flattery, a species of lying.
lips, and . . . tongue--for persons.
5. The writer intimates his confidence by depicting God's actions (compare
Ps 9:19; 10:12) as coming to save the poor at whom the wicked sneer (Ps 10:5).
6. The words--literally, "saying of"
(Ps 12:5).
seven times--thoroughly
(Da 3:19).
7. them--(Margin.)
8. The wicked roam undisturbed doing evil, when vileness and vile men are exalted.
PSALM 13
Ps 13:1-6. On title, see Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain.
1. The forms of expression and figure here used are frequent
(compare
Ps 9:12, 18; 10:11, 12).
How long . . . for ever--Shall it be for ever?
2. The counsels or devices of his heart afford no relief.
3. lighten mine eyes--dim with weakness, denoting approaching death (compare
1Sa 14:27-29; Ps 6:7; 38:10).
4. rejoice--literally, "shout as in triumph."
I am moved--cast down from a firm position
(
5, 6. Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph.
PSALM 14
Ps 14:1-7. The practical atheism and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power.
1. Sinners are termed "fools," because they think and act contrary to right reason (
Ge 34:7; Jos 7:15; Ps 39:8; 74:18, 22).
2. looked--in earnest enquiry.
understand--as opposed to "fool"
[Ps 14:1].
3. filthy--literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Ro 3:12).
4-6. Their conduct evinces indifference rather than ignorance of
God; for when He appears in judgment, they are stricken with great
fear.
who eat up my people--to express their beastly fury
(Pr 30:14;
Hab 3:14).
To "call on the Lord" is to worship Him.
7. captivity--denotes any great evil.
Zion--God's abode, from which He revealed His purposes of mercy, as
He now does by the Church (compare
PSALM 15
Ps 15:1-5. Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars.
1. abide--or, "sojourn" (compare
Ps 5:4),
where it means under God's protection here, as
(Ps 23:6, 27:4, 6)
communion.
tabernacle--seat of the ark
(2Sa 6:17),
the symbol of God's presence.
holy hill--(Compare
Ps 2:6).
2. walketh--(Compare
Ps 1:1).
uprightly--in a complete manner, as to all parts of conduct
(Ge 17:1),
not as to degree.
worketh--or, "does."
righteousness--what is right.
in his heart--sincerely
(
3. He neither slanders nor spreads slander.
4. Love and hate are regulated by a regard to God.
sweareth . . . hurt--or what so results (compare
5. (Compare
Le 25:37;
De 23:19, 20).
usury is derived from a verb meaning "to bite." All gains made by
the wrongful loss of others are forbidden.
taketh reward, &c.--The innocent would not otherwise be condemned
(compare
PSALM 16
Ps 16:1-11. Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (
Ac 2:25) and Paul (Ac 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Ps 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (Joh 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11].
1. Preserve me, &c.--keep or watch over my interests.
in thee . . . I . . . trust--as one seeking shelter from pressing
danger.
2. my soul--must be supplied; expressed in similar cases
(Ps 42:5, 11).
my goodness . . . thee--This obscure passage is
variously expounded. Either one of two expositions falls in with the
context. "My goodness" or merit is not on account of Thee--that is, is
not for Thy benefit. Then follows the contrast of
Ps 16:3
(but is), in respect, or for the saints, &c.--that is, it enures to
them. Or, my goodness--or happiness is not besides
Thee--that is, without Thee I have no other source of happiness.
Then, "to the saints," &c., means that the same privilege of
deriving happiness from God only is theirs. The first is the most
consonant with the Messianic character of the Psalm, though the latter
is not inconsistent with it.
3. saints--or, persons consecrated to God, set apart from others to
His service.
in the earth--that is, land of Palestine, the residence of God's
chosen people--figuratively for the Church.
excellent--or, "nobles," distinguished for moral excellence.
4. He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.
5-7. God is the chief good, and supplies all need
(De 10:9).
portion of mine inheritance and of my cup--may contain an allusion to
the daily supply of food, and also to the inheritance of Levi
(De 18:1, 2).
maintainest--or, drawest out my lot--enlargest it.
Ps 16:7
carries out this idea more fully.
7. given me counsel--cared for me.
my reins--the supposed seat of emotion and thought
(
8. With God's presence and aid he is sure of safety (Ps 10:6; 15:5; Joh 12:27, 28; Heb 5:7, 8).
9. glory--as heart
(Ps 7:5),
for self. In
Ac 2:26,
after the Septuagint, "my tongue" as "the glory of the
frame"--the instrument for praising God.
flesh--If taken as opposed to soul
(Ps 16:10),
it may mean the body; otherwise, the whole person (compare
Ps 63:1; 84:2).
rest in hope--(compare Margin).
10. soul--or, "self." This use of "soul" for the person is frequent (
Ge 12:5; 46:26; Ps 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Ps 35:13; 105:18. Some cases are cited, as Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.
11. Raised from the dead, he shall die no more; death hath no more
dominion over him.
Thou wilt show me--guide me to attain.
the path of life--or, "lives"--the plural denoting variety and
abundance--immortal blessedness of every sort--as "life" often denotes.
in thy presence--or, "before Thy faces." The frequent use of this
plural form for "faces" may contain an allusion to the Trinity
(
PSALM 17
Ps 17:1-15. This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor.
2. sentence--acquitting judgment.
from thy presence--Thy tribunal.
things that are equal--just and right, do Thou regard.
3. proved . . . visited . . . tried--His character was most rigidly
tested, at all times, and by all methods, affliction and others
(Ps 7:10).
purposed that, &c.--or, my mouth does not exceed my purpose; I am
sincere.
4. works of men--sinful practices.
by the word of thy lips--as a guide
(Ps 119:9, 11, 95).
destroyer--violent man.
5. May be read as an assertion "my steps or goings have held on to Thy paths."
6. wilt hear me--that is, graciously (Ps 3:4).
7. Show--set apart as special and eminent
(Ex 8:18;
Ps 4:3).
thy right hand--for Thy power.
8. Similar figures, denoting the preciousness of God's people in His sight, in De 32:10, 11; Mt 23:37.
9. compass me--(compare Ps 118:10-12).
10. enclosed . . . fat--are become proud in prosperity, and insolent to God (De 32:15; Ps 73:7).
11. They pursue us as beasts tracking their prey.
12. The figure made more special by that of a lion lurking.
13-15. disappoint--literally, "come before," or, "encounter him." Supply "with" before "sword" (Ps 17:13), and "hand" (Ps 17:14). These denote God's power.
14. men . . . world--all men of this present time. They appear, by fulness of bread and large families, to be prosperous; but (Ps 17:15) he implies this will be transient, contrasting his better portion in a joyful union with God hereafter.
PSALM 18
Ps 18:1-50. "The servant of the LORD," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use.
1. I will love thee--with most tender affection.
2, 3. The various terms used describe God as an object of the most
implicit and reliable trust.
rock--literally, "a cleft rock," for concealment.
strength--a firm, immovable rock.
horn of my salvation--The horn, as the means of attack or defense
of some of the strongest animals, is a frequent emblem of power or
strength efficiently exercised (compare
3. to be praised--for past favors, and worthy of confidence.
4. sorrows--literally, "bands as of a net" (
Ps 116:3).
5. death--and hell (compare
Ps 16:10)
are personified as man's great enemies (compare
Re 20:13, 14).
prevented--encountered me, crossed my path, and endangered my safety.
He does not mean he was in their power.
6. He relates his methods to procure relief when distressed, and his
success.
temple--(Compare
Ps 11:4).
7, 8. God's coming described in figures drawn from His appearance on Sinai (compare De 32:22).
8. smoke out . . . his nostrils--bitter in His wrath (compare
Ps 74:1).
by it--that is, the fire
(Ex 19:18).
9. darkness--or, a dense cloud (Ex 19:16; De 5:22).
10. cherub--angelic agents (compare
Ge 3:24),
the figures of which were placed over the ark
(1Sa 4:4),
representing God's dwelling; used here to enhance the majesty of the
divine advent. Angels and winds may represent all
rational and irrational agencies of God's providence (compare
Ps 104:3, 4).
did fly--Rapidity of motion adds to the grandeur of the scene.
11. dark waters--or, clouds heavy with vapor.
12. Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (
Jos 10:11; Ps 78:47).13. The storm breaks forth--thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (
Ex 9:23).14. The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.
15. The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.
16-19. from above--As seated on a throne, directing these terrible
scenes, God--
sent--His hand
(Ps 144:7),
reached down to His humble worshipper, and delivered him.
many waters--calamities
(Job 30:14;
Ps 124:4, 5).
18. prevented-- (Ps 18:3).
19. a large place--denotes safety or relief, as contrasted with the straits of distress (Ps 4:1). All his deliverance is ascribed to God, and this sublime poetical representation is given to inspire the pious with confidence and the wicked with dread.
20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.
23. upright before him--In my relation to God I have been perfect
as to all parts of His law. The perfection does not relate to degree.
mine iniquity--perhaps the thought of his heart to kill Saul
(1Sa 24:6).
That David does not allude to all his conduct, in all relations, is
evident from
Ps 51:1,
&c.
25-27. God renders to men according to their deeds in a penal, not
vindictive, sense
(Le 26:23, 24).
merciful--or, "kind"
(Ps 4:3).
26. froward--contrary to.
27. the afflicted people--that is, the humbly pious.
high looks--pride
(Ps 101:5; 131:1).
28. To give one light is to make prosperous
(Job 18:5, 6; 21:17).
thou--is emphatic, as if to say, I can fully confide in Thee for
help.
29. And this on past experience in his military life, set forth by these figures.
30-32. God's perfection is the source of his own, which has resulted
from his trust on the one hand, and God's promised help on the other.
tried--"as metals are tried by fire and proved genuine"
(Ps 12:6).
Shield
(Ps 3:3).
Girding was essential to free motion on account of the looseness
of Oriental dresses; hence it is an expressive figure for describing
the gift of strength.
33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (
Hab 3:19), strength, protection, and a firm footing.35. thy gentleness--as applied to God--condescension--or that which He gives, in the sense of humility (compare
Pr 22:4).36. enlarged my steps--made ample room (compare Pr 4:12).
37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.
39. that rose up against me--literally, "insurgents" (
Ps 3:1; 44:5).40. given me the necks--literally, "backs of the necks"; made them retreat (Ex 23:27; Jos 7:8).
42. This conquest was complete.
43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.
44. submit, &c.--(compare Margin)--that is, show a forced subjection.
46. The Lord liveth--contrasts Him with idols (
1Co 8:4).47, 48. avengeth me--His cause is espoused by God as His own.
48. liftest me up--to safety and honors.
49, 50. Paul (Ro 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Ps 18:50 justifies this view in its distinct allusion to the great promise (compare 2Sa 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes.
PSALM 19
Ps 19:1-14. After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching.
1. the glory of God--is the sum of His perfections (
Ps 24:7-10; Ro 1:20).2. uttereth--pours forth as a stream; a perpetual testimony.
3. Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).
4. Their line--or, "instruction"--the influence exerted by their tacit display of God's perfections. Paul (Ro 10:8), quoting from the Septuagint, uses "sound," which gives the same sense.
5, 6. The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker.
7-9. The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (
2Ti 3:15), rejoices the lover of truth, strengthens the desponding (Ps 13:4; 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward.12-14. The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God.
PSALM 20
Ps 20:1-9. David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value--the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king.
1. hear thee--graciously
(Ps 4:1).
name of--or manifested perfections, as power, wisdom, &c.
defend thee--set thee on high from danger
(Ps 9:9; 18:3).
2. strengthen thee--sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.
3. all thy offerings--or gifts, vegetable offerings.
accept--literally, "turn to ashes" (compare
1Ki 18:38).
Selah--(See on
Ps 3:2).
4. thy counsel--or plan.
5. salvation--that wrought and experienced by him.
set up our banners--
(Nu 2:3, 10).
In usual sense, or, as some render, "may we be made great."
6. He speaks as if suddenly assured of a hearing.
his anointed--not only David personally, but as the specially
appointed head of His Church.
his holy heaven--or, literally, "the heavens of His holiness," where
He resides
(
7. remember--or cause to remember, mention thankfully (1Sa 17:45; Ps 33:16).
8. They--that is, who trust in horses, &c.
stand upright--literally, "we have straightened ourselves up from
our distress and fears."
9. let the king hear--as God's representative, delivered to deliver. Perhaps a better sense is, "LORD, save the king; hear us when we call," or pray.
PSALM 21
Ps 21:1-13. The pious are led by the Psalmist to celebrate God's favor to the king in the already conferred and in prospective victories. The doxology added may relate to both Psalms; the preceding of petition, chiefly this of thanksgiving, ascribing honor to God for His display of grace and power to His Church in all ages, not only under David, but also under his last greatest successor, "the King of the Jews."
1. thy strength . . . thy salvation--as supplied by Thee.
2. The sentiment affirmed in the first clause is reaffirmed by the negation of its opposite in the second.
3. preventest--literally, "to meet here in good sense," or "friendship" (
Ps 59:10; compare opposite, Ps 17:13).4-6. (Compare 2Sa 7:13-16). The glory and blessedness of the king as head of his line, including Christ, as well as in being God's specially selected servant, exceeded that of all others.
6. made him most blessed--or set him "to be blessings," as Abraham
(Ge 12:2).
with thy countenance--by sight of thee
(Ps 16:11),
or by Thy favor expressed by the light of Thy countenance
(Nu 6:25),
or both.
7. The mediate cause is the king's faith, the efficient, God's mercy.
8. The address is now made to the king.
hand--denotes power, and
right hand--a more active and efficient degree of its exercise.
find out--reach, lay hold of, indicating success in pursuit of his
enemies.
9. The king is only God's agent.
anger--literally, "face," as appearing against them.
as a fiery oven--as in it.
10. fruit--children (
Ps 37:25; Ho 9:16).11. This terrible overthrow, reaching to posterity, is due to their crimes (Ex 20:5, 6).
12. turn their back--literally, "place them [as to the] shoulder."
against the face of them--The shooting against their faces would
cause them to turn their backs in flight.
13. The glory of all is ascribable to God alone.
PSALM 22
Ps 22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Ps 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Ps 22:1 by our Saviour on the cross, and the quotation of Ps 22:18 by John (Joh 19:24), and of Ps 22:22 by Paul (Heb 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Ps 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.
1. A summary of the complaint. Desertion by God, when overwhelmed
by distress, is the climax of the sufferer's misery.
words of my roaring--shows that the complaint is expressed
intelligently, though the term "roaring" is figurative, taken from the
conduct of irrational creatures in pain.
2. The long distress is evinced by--
am not silent--literally, "not silence to me," either meaning, I
continually cry; or, corresponding with "thou hearest not," or
answerest not, it may mean, there is no rest or quiet to me.
3. Still he not only refrains from charging God foolishly, but evinces
his confidence in God by appealing to Him.
thou art holy--or possessed of all the attributes which encourage
trust, and the right object of the praises of the Church: hence the
sufferer need not despair.
4, 5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
7, 8. For the Jews used one of the gestures (
Mt 27:39) here mentioned, when taunting Him on the cross, and (Mt 27:43) reproached Him almost in the very, language of this passage.8. trusted on the Lord--literally, "rolled"--that is, his burden (Ps 37:5; Pr 16:3) on the Lord. This is the language of enemies sporting with his faith in the hour of his desertion.
9, 10. Though ironically spoken, the exhortation to trust was well
founded on his previous experience of divine aid, the special
illustration of which is drawn from the period of helpless infancy.
didst make me hope--literally, "made me secure."
11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
12, 13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
14, 15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare
Ge 49:4; 2Sa 14:14; Ps 58:8). In this, God is regarded as the ultimate source, and men as the instruments.15. the dust of death--of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.
16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Ps 27:13; 54:7; 118:7).
18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
19, 20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
20. my soul--or self (compare
Ps 3:2; 16:10).
my darling--literally, "my only one," or, "solitary one," as desolate
and afflicted
(Ps 25:16; 35:17).
21. Deliverance pleaded in view of former help, when in the most
imminent danger, from the most powerful enemy, represented by the
unicorn or wild buffalo.
the lion's mouth--(Compare
Ps 22:13).
The lion often used as a figure representing violent enemies; the
connecting of the mouth intimates their rapacity.
22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name,"
Ps 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Ps 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Ps 30:7; Isa 1:15).25, 26. My praise shall be of thee--or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (
De 12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Ps 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Ps 22:26]. The dying of the heart denotes death (1Sa 25:37); so its living denotes life.27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
30. it shall be accounted to the Lord for, &c.--or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
31. that he hath done this--supply "it," or "this"--that is, what the Psalm has unfolded.
PSALM 23
Ps 23:1-6. Under a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor.
1. Christ's relation to His people is often represented by the figure of a shepherd (Joh 10:14; Heb 13:20; 1Pe 2:25; 5:4), and therefore the opinion that He is the Lord here so described, and in Ge 48:15; Ps 80:1; Isa 40:11, is not without some good reason.
2. green pastures--or, "pastures of tender grass," are mentioned, not
in respect to food, but as places of cool and refreshing rest.
the still waters--are, literally, "waters of "stillness," whose quiet
flow invites to repose. They are contrasted with boisterous streams on
the one hand, and stagnant, offensive pools on the other.
3. To restore the soul is to revive or quicken it
(Ps 19:7),
or relieve it
(La 1:11, 19).
paths of righteousness--those of safety, as directed by God, and
pleasing to Him.
for his name's sake--or, regard for His perfections, pledged for
His people's welfare.
4. In the darkest and most trying hour God is near.
the valley of the shadow of death--is a ravine overhung by high
precipitous cliffs, filled with dense forests, and well calculated to
inspire dread to the timid, and afford a covert to beasts of prey.
While expressive of any great danger or cause of terror, it does not
exclude the greatest of all, to which it is most popularly applied, and
which its terms suggest.
thy rod and thy staff--are symbols of a shepherd's office. By them
he guides his sheep.
5, 6. Another figure expresses God's provided care.
a table--or, "food," anointing
oil--the symbol of gladness, and the overflowing
cup--which represents abundance--are prepared for the child of
God, who may feast in spite of his enemies, confident that this favor
will ever attend him. This beautiful Psalm most admirably sets before
us, in its chief figure, that of a shepherd, the gentle, kind, and sure
care extended to God's people, who, as a shepherd, both rules and
feeds them. The closing verse shows that the blessings mentioned
are spiritual.
PSALM 24
Ps 24:1-10. God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty.
1. fulness--everything.
world--the habitable globe, with
they that dwell--forming a parallel expression to the first clause.
2. Poetically represents the facts of Ge 1:9.
3, 4. The form of a question gives vivacity. Hands, tongue, and
heart are organs of action, speech, and feeling, which compose
character.
hill of the Lord--(compare
Ps 2:6,
&c.). His Church--the true or invisible, as typified by the earthly
sanctuary.
4. lifted up his soul--is to set the affections
(Ps 25:1)
on an object; here,
vanity--or, any false thing, of which swearing falsely, or
to falsehood, is a specification.
5. righteousness--the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.
6. Jacob--By "Jacob," we may understand God's people (compare
Isa 43:22; 44:2, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."7-10. The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
10. Lord of hosts--or fully, Lord God of hosts (Ho 12:5; Am 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Jos 5:14; 1Ki 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God.
PSALM 25
Ps 25:1-22. The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics.
1. lift up my soul-- (Ps 24:4; 86:4), set my affections (compare Col 3:2).
2. not be ashamed--by disappointment of hopes of relief.
3. The prayer generalized as to all who wait on God--that is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Sa 22:9).
4, 5. On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.
6, 7. Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.
8, 9. upright--acting according to His promise.
sinners--the general term, limited by the
meek--who are penitent.
the way--and his way--God's way of providence.
9. in judgment--rightly.
10. paths--similar sense--His modes of dealing (compare
Ps 25:4).
mercy and truth--
(Job 14:1-22),
God's grace in promising and faithfulness in performing.
11. God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Ps 9:10) in pardoning sin, and the greatness of sin renders pardon more needed.
12, 13. What he asks for himself is the common lot of all the pious.
13. inherit the earth--(compare
Mt 5:5). The phrase, alluding to the promise of Canaan, expresses all the blessings included in that promise, temporal as well as spiritual.14. The reason of the blessing explained--the pious enjoy communion with God (compare
Pr 3:21, 12), and, of course, learn His gracious terms of pardon.
15. His trust in God is fixed.
net--is frequently used as a figure for dangers by enemies
(
16-19. A series of earnest appeals for aid because God had seemed to desert him (compare Ps 13:1; 17:13, &c.), his sins oppressed him, his enemies had enlarged his troubles and were multiplied, increasing in hate and violence (
Ps 9:8; 18:48).
20. keep my soul--
(Ps 16:1).
put my trust--flee for refuge
(Ps 2:12).
21. In conscious innocence of the faults charged by his enemies, he
confidently commits his cause to God. Some refer--
integrity, &c.--to God, meaning His covenant faithfulness. This
sense, though good, is an unusual application of the terms.
22. Extend these blessings to all Thy people in all their distresses.
PSALM 26
Ps 26:1-12. After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, the Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assurance of God's favor.
1. Judge--decide on my case; the appeal of innocence.
in mine integrity--freedom from blemish (compare
Ps 25:21).
His confidence of perseverance results from trust in God's sustaining
grace.
2. He asks the most careful scrutiny of his affections and thoughts (
Ps 7:9), or motives.3. As often, the ground of prayer for present help is former favor.
4-8. As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worship.
6. wash mine hands--expressive symbol of freedom from sinful acts (compare Mt 27:24).
8. the habitation of thy house--where Thy house rests, as the
tabernacle was not yet permanently fixed.
honour dwelleth--conveys an allusion to the Holy of Holies.
9. Gather not, &c.--Bring me not to death.
bloody men--(compare
10. Their whole conduct is that of violence and fraud.
11, 12. But, &c.--He contrasts his character and destiny with that of the wicked (compare
Ps 26:1, 2).12. even place--free from occasions of stumbling--safety in his course is denoted. Hence he will render to God his praise publicly.
PSALM 27
Ps 27:1-14. With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance.
1. light--is a common figure for comfort.
strength--or, "stronghold"--affording security against all violence.
The interrogations give greater vividness to the negation implied.
2. eat . . . my flesh--
(Job 19:22;
Ps 14:4).
The allusion to wild beasts illustrates their rapacity.
they stumbled--"they" is emphatic; not I, but they were
destroyed.
3. In the greatest dangers.
in this--that is, then, in such extremity.
4, 5. The secret of his confidence is his delight in communion with God (
Ps 16:11; 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Ps 5:7). There he is safe (Ps 31:21; 61:5). The figure is changed in the last clause, but the sentiment is the same.6. head be lifted up--I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.
7. Still pressing need extorts prayer for help.
cry with my voice--denotes earnestness. Other things equal, Christians
in earnest pray audibly, even in secret.
8. The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor (Ps 105:4).
9. Hide not, &c.-- (Ps 4:6; 22:24). Against rejection he pleads former mercy and love.
10. In the extremity of earthly destitution (Ps 31:11; 38:11), God provides (compare Mt 25:35).
11. thy way--of providence.
a plain path--
(Ps 26:12).
enemies--literally, "watchers for my fall"
(Ps 5:8).
12. will--literally, "soul," "desire"
(Ps 35:25).
enemies--literally, "oppressors." Falsehood aids cruelty against him.
breathe out--as being filled with it
(Ac 9:1).
13. The strong emotion is indicated by the incomplete sentence, for
which the English Version supplies a proper clause; or, omitting
that, and rendering, "yet I believed," &c., the contrast of his
faith and his danger is expressed.
to see--is to experience
(Ps 22:17).
14. Wait, &c.--in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.
PSALM 28
Ps 28:1-9. An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people.
1. my rock-- (
Ps 18:2, 31).
2. lift up my hands--a gesture of prayer
(Ps 63:4; 141:2).
oracle--place of speaking
(Ex 25:22;
Nu 7:89),
where God answered His people (compare
Ps 5:7).
3. Draw me not away--implies punishment as well as death (compare Ps 26:9). Hypocrisy is the special wickedness mentioned.
4. The imprecation is justified in
Ps 28:5.
The force of the passage is greatly enhanced by the accumulation of
terms describing their sin.
endeavours--points out their deliberate sinfulness.
5. Disregard of God's judgments brings a righteous punishment.
destroy . . . build . . . up--The positive strengthened by the
negative form.
6. supplications--or, "cries for mercy."
7. The repetition of "heart" denotes his sincerity.
8. The distinction made between the people.
their strength--and the anointed--may indicate Absalom's rebellion
as the occasion.
9. The special prayer for the people sustains this view.
feed them--as a shepherd
(
PSALM 29
Ps 29:1-11. Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions.
1. Give--or, "ascribe"
(De 32:3).
mighty--or, "sons of the mighty"
(Ps 89:6).
Heavenly beings, as angels.
2. name--as
(Ps 5:11; 8:1).
beauty of holiness--the loveliness of a spiritual worship, of which
the perceptible beauty of the sanctuary worship was but a type.
3. The voice of the Lord--audible exhibition of His power in the
tempest, of which thunder is a specimen, but not the uniform or sole
example.
the waters--the clouds or vapors
(Ps 18:11;
Jer 10:13).
4. powerful . . . majesty--literally, "in power, in majesty."
5, 6. The tall and large cedars, especially of Lebanon, are shivered, utterly broken. The waving of the mountain forests before the wind is expressed by the figure of skipping or leaping.
7. divideth--literally, "hews off." The lightning, like flakes and splinters hewed from stone or wood, flies through the air.
8. the wilderness--especially Kadesh, south of Judea, is selected as another scene of this display of divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur.
9. Terror-stricken animals and denuded forests close the illustration. In view of this scene of awful sublimity, God's worshippers respond to the call of Ps 29:2, and speak or cry, "Glory!" By "temple," or "palace" (God's residence, Ps 5:7), may here be meant heaven, or the whole frame of nature, as the angels are called on for praise.
10, 11. Over this terrible raging of the elements God is enthroned, directing and restraining by sovereign power; and hence the comfort of His people. "This awful God is ours, our Father and our Love."
PSALM 30
Ps 30:1-12. Literally, "A Psalm-Song"--a composition to be sung with musical instruments, or without them--or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (
1Ch 21:26-30; 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, De 20:5), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2Sa 5:11; 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer.1. lifted me up--as one is drawn from a well (Ps 40:2).
2. healed me--Affliction is often described as disease (Ps 6:2; 41:4; 107:20), and so relief by healing.
3. The terms describe extreme danger.
soul--or, "myself."
grave--literally, "hell," as in
Ps 16:10.
hast kept me . . . pit--quickened or revived me from the state of dying
(compare
Ps 28:1).
4. remembrance--the thing remembered or memorial.
holiness--as the sum of God's perfections (compare
Ps 22:3),
used as name
(Ex 3:15;
Ps 135:13).
5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
6, 7. What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare
Ps 22:24; 27:9).7. troubled--confounded with fear (Ps 2:5).
8-11. As in Ps 6:5; 88:10; Isa 38:18, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (Am 5:16) wailing.
11. sackcloth--was used, even by kings, in distress (1Ch 21:16; Isa 37:1) but "gladness," used for a garment, shows the language to be figurative.
12. Though "my" is supplied before "glory" it is better as in Ps 16:9, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him.
PSALM 31
Ps 31:1-24. The prayer of a believer in time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his attention, till, in the assurance of strong but submissive faith, he rises to the language of unmingled joyful trust and exhorts others to like love and confidence towards God.
1. Expresses the general tone of feeling of the Psalm.
2-4. He seeks help in God's righteous government (Ps 5:8), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," &c., (compare
Ps 17:2; 18:2, 50; 20:6; 23:3; 25:21).5, 6. commit my spirit--my life, or myself. Our Saviour used the words on the Cross [Lu 23:46], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare De 32:21; 1Co 8:4).
7. hast known my soul, &c.--had regard to me in trouble.
8. shut me up . . . enemy--abandon to
(1Sa 23:11).
large room--place of safety (compare
Ps 18:19).
9, 10. mine eye, &c.--denotes extreme weakness (compare
Ps 6:7).
grief--mingled sorrow and indignation
(Ps 6:7).
soul and . . . belly--the whole person.
10. Though the effects ascribed to grief are not mere figures of
speech--
spent . . . consumed--must be taken in the modified sense of wasted and decayed.
iniquity--or, suffering by it
(see on
Ps 40:12).
11. among--or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,
12. he is forgotten as one dead, and contemned as a useless broken vessel.
13. For--introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes.
14-18. In his profession of trust he includes the terms of the prayer expressing it.
15. times--course of life.
deliver . . . hand--opposed to "shut me up," &c., of
Ps 31:8.
16. Make . . . shine--(Compare Nu 6:25; Ps 4:6). Deprecating from himself, he imprecates on the wicked God's displeasure, and prays that their virulent persecution of him may be stopped.
19-21. God displays openly His purposed goodness to His people.
20. the secret of thy presence--or, covering of Thy countenance; the protection He thus affords; compare
Ps 27:5 for a similar figure; "dwelling" used there for "presence" here. The idea of security further presented by the figure of a tent and a fortified city [Ps 31:21].
22. For I said--literally, "And I said," in an adversative sense. I,
thus favored, was despondent.
in my haste--in my terror.
cut off . . . eyes--from all the protection of Thy presence.
23, 24. the Lord . . . proud doer--literally, "the Lord is keeping faith," that is, with His people, and is repaying, &c. Then let none despair, but take courage; their hopes shall not be in vain.
PSALM 32
Ps 32:1-11. Maschil--literally, "giving instruction." The Psalmist describes the blessings of His forgiveness, succeeding the pains of conviction, and deduces from his own experience instruction and exhortation to others.
1, 2. (Compare
Ro 4:6).
forgiven--literally, "taken away," opposed to retain
(Joh 20:23).
covered--so that God no longer regards the sin
(Ps 85:3).
2. imputeth--charge to him, and treat him accordingly.
no guile--or, deceit, no false estimate of himself, nor
insincerity before God (compare
3, 4. A vivid description of felt, but unacknowledged, sin.
When--literally, "for," as in
Ps 32:4.
4. thy hand--of God, or power in distressing him
(Ps 38:2).
moisture--vital juices of the body, the parching heat of which
expresses the anguish of the soul. On the other figures, compare
Ps 6:2, 7; 31:9-11.
If composed on the occasion of the
fifty-first Psalm,
this distress may have been protracted for several months.
5. A prompt fulfilment of the purposed confession is followed by a prompt forgiveness.
6. For this--that is, my happy experience.
godly--pious in the sense of
7. His experience illustrates the statement of Ps 32:6.
8. Whether, as most likely, the language of David (compare
Ps 51:13),
or that of God, this is a promise of divine guidance.
I will . . . mine eye--or, My eye shall be on thee, watching and
directing thy way.
9. The latter clause, more literally, "in that they come not near thee"; that is, because they will not come, &c., unless forced by bit and bridle.
10. The sorrows of the impenitent contrasted with the peace and safety secured by God's mercy.
11. The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting.
PSALM 33
Ps 33:1-22. A call to lively and joyous praise to God for His glorious attributes and works, as displayed in creation, and His general and special providence, in view of which, the Psalmist, for all the pious, professes trust and joy and invokes God's mercy.
1-3. The sentiment falls in with
Ps 32:11 (compare 1Co 14:15). The instruments (Ps 92:3; 144:9) do not exclude the voice.
3. a new song--fresh, adapted to the occasion
(Ps 40:3; 96:1).
play skilfully--(Compare
1Sa 16:17).
4-9. Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor.
6. In "word" and "breath"--or, "spirit," there may be an allusion to the Son (Joh 1:1) and Holy Spirit.
9. he spake--literally, "said."
it was--The addition of "done" weakens the sense (compare
Ge 1:3-10).
10, 11. In God's providence He thwarts men's purposes and executes
His own.
heathen--literally, "nations."
12-19. The inference from the foregoing in Ps 33:12 is illustrated by God's special providence, underlying which is His minute knowledge of all men.
13. looketh--intently (
Isa 14:16).
15. fashioneth--or, "forms," and hence knows and controls
(Pr 21:1).
alike--without exception.
considereth--or, "understands"; God knows men's motives.
16, 17. Men's usual reliances in their greatest exigencies are, in themselves, useless.
17. On the war horse (compare
Job 39:19-25).18, 19. Contrasted is God's guidance and power to save from the greatest earthly evil and its most painful precursor, and hence from all.
20-22. waiteth--in earnest expectation.
21. his holy name--(Compare Ps 5:12; 22:22; 30:4). Our faith measures mercy (Mt 9:29); and if of grace, it is no more of debt (Ro 11:6).
PSALM 34
Ps 34:1-22. On the title compare 1Sa 21:13. Abimelech was the general name of the sovereign (Ge 20:2). After celebrating God's gracious dealings with him, the Psalmist exhorts others to make trial of His providential care, instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked.
1-4. Even in distress, which excites supplication, there is always matter for praising and thanking God (compare
Eph 5:20; Php 4:6).
2. make her boast--"glory"
(Ps 105:3;
compare
Ga 6:14).
humble--"the pious," as in
Ps 9:12; 25:9.
3. magnify the Lord--ascribe greatness to Him, an act of praise.
together--"alike"
(Ps 33:15),
or, equally, without exception.
4. delivered . . . fears--as well as actual evil (Ps 64:1).
5-7. God's favor to the pious generally, and to himself specially,
is celebrated.
looked--with desire for help.
lightened--or, "brightened," expressing joy, opposed to the downcast
features of those who are ashamed or disappointed
(Ps 25:2, 3).
6. This poor man--literally, "humble," himself as a specimen of such.
7. angel--of the covenant
(Isa 63:9),
of whom as a leader of God's host
(Jos 5:14;
1Ki 22:19),
the phrase--
encampeth, &c.--is appropriate; or, "angel" used collectively for
angels
(Heb 1:14).
8. taste and see--try and experience.
9. that fear him--who are pious--fear and love
(Pr 1:7; 9:10).
saints--consecrated to His service
(Isa 40:31).
10. not want any good--"good" is emphatic; they may be afflicted (compare Ps 34:10); but this may be a good (2Co 4:17, 18; Heb 12:10, 11).
11. children--subjects of instruction (Pr 1:8, 10).
12. What man--Whoever desires the blessings of piety, let him attend.
13, 14. Sins of thought included in those of speech (Lu 6:45), avoiding evil and doing good in our relations to men are based on a right relation to God.
15. eyes of the Lord are upon-- (Ps 32:8; 33:18).
16. face . . . against--opposed to them
(Le 17:10; 20:3).
cut off the remembrance--utterly destroy
(Ps 109:13).
17, 18. Humble penitents are objects of God's special tender regard (Ps 51:19; Isa 57:15).
20. bones--framework of the body.
21, 22. Contrast in the destiny of righteous and wicked; the former shall be delivered and never come into condemnation (
Joh 5:24; Ro 8:1); the latter are left under condemnation and desolate.PSALM 35
Ps 35:1-28. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (
Ps 35:9, 10, 18, 27, 28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa 24:1-22.1-3. God is invoked in the character of a warrior (Ex 15:3; De 32:41).
3. fight against--literally, "devour my devourers."
stop the way against--literally, "shut up" (the way), to meet or
oppose, &c.
I . . . thy salvation--who saves thee.
4. (Compare
Ps 9:17).
devise my hurt--purpose for evil to me.
5, 6. (Compare Ps 1:4) --a terrible fate; driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2Sa 24:16; Ac 12:23).
7, 8. net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Ps 2:6); a figure from hunting (Ps 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare
Ps 7:16; 11:5, on the peculiar fate of the wicked here noticed.
10. All my bones--every part.
him that spoileth him--(Compare
Ps 10:2).
11. False witnesses--literally, "Witnesses of injustice and cruelty" (compare Ps 11:5; 25:19).
12-14. Though they rendered evil for good, he showed a tender sympathy
in their affliction.
spoiling--literally, "bereavement." The usual modes of showing grief
are made, as figures, to express his sorrow.
13. prayer . . . bosom--may denote either the posture--the head bowed--(compare
1Ki 18:42) --or, that the prayer was in secret. Some think there is a reference to the result--the prayer would benefit him if not them.
14. behaved--literally, "went on"--denoting his habit.
heavily--or, "squalidly," his sorrowing occasioning neglect of his
person. Altogether, his grief was that of one for a dearly loved
relative.
15, 16. On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in
Ps 38:17 for any distress.16. mockers--who were hired to make sport at feasts (Pr 28:21).
17. darling--(Compare Ps 22:20, 21).
18. (Compare Ps 22:22).
19. enemies wrongfully--by false and slanderous imputations.
wink with the eye--an insulting gesture
(
20. deceitful matters--or, "words of deceit."
quiet in the land--the pious lovers of peace.
21. On the gesture compare Ps 22:7; and on the expressions of malicious triumph, compare Ps 10:13; 28:3.
23, 24. (Compare Ps 7:6; 26:1; 2Th 1:6). God's righteous government is the hope of the pious and terror of the wicked.
25. swallowed him up--utterly destroyed him (Ps 21:9; La 2:16).
26. clothed--covered wholly (Job 8:22).
27. favour . . . cause--delight in it, as vindicated by Thee.
Let the Lord, &c.--Let Him be greatly praised for His care of the
just.
28. In this praise of God's equitable government (
Ps 5:8) the writer promises ever to engage.PSALM 36
Ps 36:1-12. On servant of the Lord, see on Ps 18:1, title. The wickedness of man contrasted with the excellency of God's perfections and dispensations; and the benefit of the latter sought, and the evils of the former deprecated.
1. The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions.
2-4. This reflection detailed.
until his iniquity--literally, "for finding his iniquity for hating";
that is, he persuades himself God will not so find it--"for hating"
involving the idea of punishing. Hence his words of iniquity and
deceit, and his bold rejection of all right principles of conduct.
The climax is that he deliberately adopts and patronizes evil. The
negative forms affirm more emphatically their contraries.
5, 6. mercy . . . and . . . faithfulness--as mercy and truth (Ps 25:10).
6. righteousness [and] judgments--qualities of a good government (Ps 5:8; 31:1). These all are set forth, by the figures used, as unbounded.
7. shadow of thy wings--(Compare De 32:11; Ps 91:1).
8. fatness--richness.
thy house--residence--for the privileges and blessings of communion
with God
(
9. Light is an emblem of all blessings, given of God as a means to gain more.
10. that know thee--right knowledge of God is the source of right affections and conduct.
11. foot of . . . hand . . . wicked--all kinds of violent dealing.
12. There--in the acting of violence, they are overthrown. A signal defeat.
PSALM 37
Ps 37:1-40. A composed and uniform trust in God and a constant course of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm.
1, 2. The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.
3. Trust--sure of safety.
shalt thou dwell--or, "dwell thou"; repose quietly.
verily . . . fed--or, "feed on truth," God's promise
(Ps 36:5;
compare
Ho 12:1).
4. desires-- (Ps 20:5; 21:2), what is lawful and right, really good (Ps 84:11).
5. Commit thy way--
(Pr 16:3).
Works--what you have to do and cannot set forth as a burden.
trust . . . in him--literally, "on Him." He will do what you
cannot (compare
Ps 22:8; 31:6).
He will not suffer your character to remain under suspicion.
7, 8. Rest in--literally, "Be silent to the Lord."
and wait--Be submissive--avoid petulance and murmurings, anger and
rash doing.
9. Two reasons: The prosperity of the wicked is short; and the pious, by humble trust, will secure all covenant blessing, denoted here by "inherit the earth" (compare
Ps 25:13).10, 11. shall not be--literally, "is not"--is not to be found.
11. peace--includes prosperity.
12. gnasheth . . . teeth--in beastly rage.
13. (Compare
Ps 2:4).
14, 15. sword, and . . . bow--for any instruments of violence.
slay--literally, "slaughter"
(1Sa 25:11).
poor and needy--God's people
(Ps 10:17; 12:5).
The punishment of the wicked as drawn on themselves--often mentioned
(compare
Ps 7:15, 16; 35:8).
16. riches--literally, "noise and tumult," as incidental to much wealth (compare Ps 39:6). Thus the contrast with the "little" of one man is more vivid.
17. Even the members of the body needed to hold weapons are destroyed.
18, 19. God, who knows His people's changes, provides against evil and supplies all their need.
20. While the wicked, however mighty, are destroyed, and that utterly, as smoke which vanishes and leaves no trace.
21, 22. payeth not--not able; having grown poor (compare
De 15:7). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.22. cut off--opposed to "inherit the earth" (compare
Le 7:20, 21).23, 24. steps--way, or, "course of life"; as ordered by God, failures will not be permanent.
26. his seed is blessed--literally, "for a blessing" (
Ge 12:2; Ps 21:6). This position is still true as the rule of God's economy (1Ti 4:8; 6:6).27-29. The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.
30, 31. The righteous described as to the elements of character, thought, word, and action.
31. steps--or, "goings"--for conduct which is unwavering (
Ps 18:36).32, 33. The devices of the wicked against the good fail because God acquits them.
34. On the contrary, the good are not only blessed, but made to see the ruin of their foes.
35, 36. of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.
36. he was not--(Compare
Ps 37:10).37. By "the end" is meant reward (Pr 23:18; 24:14), or expectation of success, as in Ps 37:38, which describes the end of the wicked in contrast, and that is cut off (compare Ps 73:17).
38. together--at once; entirely (Ps 4:8).
39, 40. strength--
(Ps 27:1; 28:8).
trouble--straits
(Ps 9:9; 10:1).
In trust and quietness is the salvation of the pious from all foes and
all their devices.
PSALM 38
Ps 38:1-22. To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help.
1-4. He deprecates deserved punishment, which is described (
Ps 6:1), under the figure of bodily disease [Ps 38:3].2. arrows . . . and thy hand--the sharp and heavy afflictions he suffered (De 32:23).
4. iniquities--afflictions in punishment of sin
(2Sa 16:12;
Ps 31:10; 40:12).
gone over mine head--as a flood.
5-8. The loathsomeness, corruption, and wasting torture of severe
physical disease set forth his mental anguish
[Ps 38:6].
It is possible some bodily disease was connected. The
loins are the seat of strength. His exhaustion left him only the
power to groan
[
9. That God can hear (Ro 8:26).
10. My heart panteth--as if barely surviving.
light . . . from me--utter exhaustion
(Ps 6:7; 13:3).
11, 12. Friends desert, but foes increase in malignity.
12. seek after my life-- (1Sa 20:1; 22:23).
13, 14. He patiently submits, uttering no reproaches or replies (Joh 19:9) to their insulting speeches;
15-17. for he is confident the
Lord--literally, "Sovereign" (to whom he was a servant), would answer
his prayer
(
18. Consciousness of sin makes suffering pungent, and suffering, rightly received, leads to confession.
19, 20. Still, while humbled before God, he is the victim of deadly
enemies, full of malice and treachery.
enemies are lively--literally, "of life," who would take my life,
that is, deadly.
21, 22. (Compare
Ps 22:19; 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us.PSALM 39
Ps 39:1-13. To Jeduthun (1Ch 16:41, 42), one of the chief singers. His name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion.
1. I said--or, "resolved."
will take heed--watch.
ways--conduct, of which the use of the tongue is a part
(Jas 1:26).
bridle--literally, "muzzle for my mouth" (compare
De 25:4).
while . . . before me--in beholding their prosperity
(Ps 37:10, 36).
2. even from good-- (Ge 31:24), everything.
3. His emotions, as a smothered flame, burst forth.
4-7. Some take these words as those of fretting, but they are not
essentially such. The tinge of discontent arises from the character of
his suppressed emotions. But, addressing God, they are softened and
subdued.
make me to know mine end--experimentally appreciate.
how frail I am--literally, "when I shall cease."
5, 6. His prayer is answered in his obtaining an impressive view of the vanity of the life of all men, and their transient state. Their pomp is a mere image, and their wealth is gathered they know not for whom.
7. The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence.
8-10. Patiently submissive, he prays for the removal of his chastisement, and that he may not be a reproach.
11. From his own case, he argues to that of all, that the destruction of man's enjoyments is ascribable to sin.
12, 13. Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure.
PSALM 40
Ps 40:1-17. In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In Heb 10:5, &c., Paul quotes Ps 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on Ps 40:7, below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur.
1-3. The figures for deep distress are illustrated in Jeremiah's history (Jer 38:6-12). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (
Heb 5:7, 8; 12:3; 1Pe 4:12-16).
3. a new song--(See on
Ps 33:3).
fear, and . . . trust--revere with love and faith.
4. Blessed-- (
Ps 1:1; 2:12).5. be reckoned up in order--(compare Ps 5:3; 33:14; Isa 44:7), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.
6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [
Heb 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Ps 40:6 is found in the compliance with God's law (compare Ps 40:7, 8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Php 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Ps 40:6 clear.
7. Then--in such case, without necessarily referring to order of time.
Lo, I come--I am prepared to do, &c.
in the volume of the book--roll of the book. Such rolls,
resembling maps, are still used in the synagogues.
written of me--or on me, prescribed to me
(2Ki 22:13).
The first is the sense adopted by Paul. In either case, the Pentateuch,
or law of Moses, is meant, and while it contains much respecting Christ
directly, as
9, 10. I have preached--literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.
11. may be rendered as an assertion, that God will not withhold (Ps 16:1).
12. evils--inflicted by others.
iniquities--or penal afflictions, and sometimes calamities in the
wide sense. This meaning of the word is very common
(Ps 31:11; 38:4;
compare
Ge 4:13,
Cain's punishment;
Ge 19:15,
that of Sodom;
1Sa 28:10,
of the witch of En-dor; also
2Sa 16:12;
Job 19:29;
Isa 5:18; 53:11).
This meaning of the word is also favored by the clause, "taken hold of
me," which follows, which can be said appropriately of
sufferings, but not of sins (compare
Job 27:20;
Ps 69:24).
Thus, the difficulties in referring this Psalm to Christ, arising from
the usual reading of this verse, are removed. Of the terrible
afflictions, or sufferings, alluded to and endured for us,
compare
Lu 22:39-44,
and the narrative of the scenes of Calvary.
my heart faileth me--
(Mt 26:38),
"My soul is exceeding sorrowful, even unto death."
cannot look up--literally, "I cannot see," not denoting the depression
of conscious guilt, as
Lu 18:13,
but exhaustion from suffering, as dimness of eyes (compare
Ps 6:7; 13:3; 38:10).
The whole context thus sustains the sense assigned to
iniquities.
13. (Compare Ps 22:19).
14, 15. The language is not necessarily imprecatory, but rather a confident expectation (Ps 5:11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare
Ac 2:37).
15. for a reward--literally, "in consequence of."
Aha--(Compare
Ps 35:21, 25).
16. (Compare
Ps 35:27).
love thy salvation--delight in its bestowal on others as well as
themselves.
17. A summary of his condition and hopes.
thinketh upon--or provides for me. "He was heard," "when he had
offered up prayers and supplications with strong crying and tears, unto
Him that was able to save him from death"
[
PSALM 41
Ps 41:1-13. The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of his friends in his calamity. He prays for God's mercy in view of his ill desert, and, in confidence of relief, and that God will vindicate his cause, he closes with a doxology.
1-3. God rewards kindness to the poor
(Pr 19:17).
From
Ps 41:2, 11
it may be inferred that the Psalmist describes his own conduct.
poor--in person, position, and possessions.
2. shall be blessed--literally, "led aright," or "safely," prospered (
Ps 23:3).
4. I said--I asked the mercy I show.
heal my soul--(Compare
5, 6. A graphic picture of the conduct of a malignant enemy.
6. to see me--as if to spy out my case.
he speaketh . . . itself--or, "he speaketh vanity as to his
heart"--that is, does not speak candidly, "he gathereth iniquity to
him," collects elements for mischief, and then divulges the gains of
his hypocrisy.
7, 8. So of others, all act alike.
8. An evil disease--literally, "a word of Belial," some slander.
cleaveth--literally, "poured on him."
that he lieth--who has now laid down, "he is utterly undone and
our victory is sure."
9. mine . . . friend--literally, "the man of my peace."
eat . . . bread--who depended on me or was well treated by me.
hath lifted up heel--in scornful violence. As David and his fortunes
typified Christ and His
(compare
Introduction),
so these words expressed the treatment he received, and also that of
his Son and Lord; hence, though not distinctly prophetical, our Saviour
(Joh 13:18)
applies them to Judas, "that the Scripture may be fulfilled." This last
phrase has a wide use in the New Testament, and is not restricted to
denote special prophecies.
10. A lawful punishment of criminals is not revenge, nor inconsistent with their final good (compare Ps 40:14, 15).
11-13. favourest--or tenderly lovest me (Ge 34:19), evinced by relief from his enemies, and, farther, God recognizes his innocence by upholding him.
12. settest . . . before thy face--under thy watch and care, as God before man's face (
Ps 16:8) is an object of trust and love.13. Blessed--praised, usually applied to God. The word usually applied to men denotes happiness (
Ps 1:1; 32:1). With this doxology the first book closes.PSALM 42
Ps 42:1-11. Maschil--(See on Ps 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain.
1, 2. Compare (
Ps 63:1).2. appear before God--in acts of worship, the terms used in the command for the stated personal appearance of the Jews at the sanctuary.
3. Where is thy God?--implying that He had forsaken him (compare 2Sa 16:7; Ps 3:2; 22:8).
4. The verbs are properly rendered as futures, "I will remember," &c.,--that is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.
5. Hence he chides his despondent soul, assuring himself of a time
of joy.
help of his countenance--or, "face" (compare
6. Dejection again described.
therefore--that is, finding no comfort in myself, I turn to Thee, even
in this distant "land of Jordan and the (mountains) Hermon, the
country east of Jordan.
hill Mizar--as a name of a small hill contrasted with the mountains
round about Jerusalem, perhaps denoted the contempt with which the
place of exile was regarded.
7. The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him.
8. Still he relies on as constant a flow of divine mercy which will elicit his praise and encourage his prayer to God.
9, 10. in view of which [Ps 42:8], he dictates to himself a prayer based on his distress, aggravated as it was by the cruel taunts and infidel suggestions of his foes.
11. This brings on a renewed self-chiding, and excites hopes of
relief.
health--or help.
of my countenance--(compare
Ps 42:5)
who cheers me, driving away clouds of sorrow from my face.
my God--It is He of whose existence and favor my foes would have me
doubt.
PSALM 43
Ps 43:1-5. Excepting the recurrence of the refrain, there is no good reason to suppose this a part of the preceding, though the scope is the same. It has always been placed separate.
1. Judge--or, "vindicate" (
Ps 10:18).
2. God of my strength--by covenant relation my stronghold
(Ps 18:1).
cast me off--in scorn.
because--or, "in," that is, in such circumstances of oppression.
3. light--as in
Ps 27:1.
truth--or, "faithfulness"
(Ps 25:5),
manifest it by fulfilling promises. Light and truth are
personified as messengers who will bring him to the privileged place of
worship.
tabernacles--plural, in allusion to the various courts.
4. the altar--as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering.
PSALM 44
Ps 44:1-26. In a time of great national distress, probably in David's reign, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in Him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows.
1-3. This period is that of the settlement of Canaan
(Jos 24:12;
Jud 6:3).
have told--or, "related" (compare
Ex 10:2).
2. plantedst them--that is, "our fathers," who are also, from the parallel construction of the last clause, to be regarded as the object of "cast them out," which means--literally, "send" them out, or, "extend them." Heathen and people denote the nations who were driven out to make room for the Israelites.
4. Thou art my King--literally, "he who is my King," sustaining the same covenant relation as to the "fathers."
5. The figure drawn from the habits of the ox.
6-8. God is not only our sole help, but only worthy of praise.
7. put . . . to shame--(compare Ps 6:10), disgraced.
8. thy name--as in Ps 5:11.
9. But--contrasting, cast off as abhorrent
(Ps 43:2).
goest not forth--literally, "will not go"
(2Sa 5:23).
In several consecutive verses the leading verb is future, and
the following one past (in Hebrew), thus denoting the
causes and effects. Thus
(Ps 44:10-12),
when defeated, spoiling follows; when delivered as sheep, dispersion
follows, &c.
11. The Babylonian captivity not necessarily meant. There were others (compare 1Ki 8:46).
13, 14. (Compare De 28:37; Ps 79:4).
15. shame of . . . face--blushes in disgrace.
16. Its cause, the taunts and presence of malignant enemies (
Ps 8:2).17-19. They had not apostatized totally--were still God's people.
18. declined--turned aside from God's law.
19. sore broken--crushed.
place of dragons--desolate, barren, rocky wilderness
(Ps 63:10;
Isa 13:22),
shadow of death--(Compare
Ps 23:4).
20, 21. A solemn appeal to God to witness their constancy.
stretched out . . . hands--gesture of worship
(Ex 9:29;
Ps 88:9).
22. Their protracted sufferings as God's people attests the constancy. Paul (Ro 8:36) uses this to describe Christian steadfastness in persecution.
23-26. This style of addressing God, as indifferent, is frequent (
Ps 3:7; 9:19; 13:1, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.PSALM 45
Ps 45:1-17. Shoshannim--literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on Ps 8:1, title). A song of loves, or, of beloved ones (plural and feminine)--a conjugal song. Maschil--(See on Ps 32:1, title, and Ps 42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Ge 24:60; Ru 4:11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (
Ho 1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare Isa 54:5; 62:4, 5; Mt 22:3; 25:1; Joh 3:29; Eph 5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of Ps 45:6, 7 by Paul (Heb 1:8, 9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application.
1. An animated preface indicative of strong emotion. Literally,
"My heart overflows: a good matter I speak; the things which I have
made," &c.
inditing--literally, "boiling up," as a fountain overflows.
my tongue is the pen--a mere instrument of God's use.
of a ready writer--that is, it is fluent. The theme is inspiring and
language flows fast.
2. To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Lu 4:22).
3, 4. The king is addressed as ready to go forth to battle.
sword--(Compare
Re 1:16; 19:15).
mighty--(Compare
Isa 9:6).
glory and . . . majesty--generally used as divine attributes
(Ps 96:6; 104:1; 111:3),
or as specially conferred on mortals
(Ps 21:5),
perhaps these typically.
4. ride prosperously--or conduct a successful war.
because of--for the interests of truth, &c.
meekness . . . righteousness--without any connection--that is, a
righteousness or equity of government, distinguished by meekness or
condescension
(Ps 18:35).
right hand--or power, as its organ.
shall teach thee--point the way to terrible things; that is, in
conquest of enemies.
5. The result.
people--Whole nations are subdued.
6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (
Heb 1:8). Of the perpetuity of this government, compare 2Sa 7:13; Ps 10:16; 72:5; 89:4; 110:4; Isa 9:7.
7. As in
Ps 45:6
the divine nature is made prominent, here the moral qualities of the
human are alleged as the reason or ground of the mediatorial
exultation. Some render "O God, thy God," instead of
God, thy God--but the latter is sustained by the same form
(
8. The king thus inaugurated is now presented as a bridegroom, who
appears in garments richly perfumed, brought out from
ivory palaces--His royal residence; by which, as indications of the
happy bridal occasion, He has been gladdened.
9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (
Ps 45:13), stands ready for the nuptial procession.10, 11. She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from Ge 12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in
Ge 3:16; 18:12; Eph 5:22; 1Pe 3:5, 6, and the relation of the Church to Christ (Eph 5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.12. daughter of Tyre-- (
Ps 9:14); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," Ps 72:10; Isa 60:5-10).
13. the king's daughter--a term of dignity. It may also intimate,
with some allusion to the teaching of the allegory, that the bride of
Christ, the Church, is the daughter of the great king, God.
within--Not only is her outward raiment costly, but all her apparel
is of the richest texture.
wrought gold--gold embroidery, or cloth in which gold is woven.
14, 15. The progress of the procession is described; according to
the usual custom the bride and attendants are conducted to the palace.
Some for the words--
in raiment of needlework--propose another rendering, "on variegated
(or embroidered) cloths"--that is, in the manner of the East, richly
wrought tapestry was spread on the ground, on which the bride walked.
As the dress had been already mentioned, this seems to be a probable
translation.
15. shall they be brought--in solemn form (compare Job 10:19; 21:22). The entrance into the palace with great joy closes the scene. So shall the Church be finally brought to her Lord, and united amid the festivities of the holy beings in heaven.
16. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.
17. The glories of this empire shall be as wide as the world and
lasting as eternity.
therefore--Because thus glorious, the praise shall be universal and
perpetual. Some writers have taxed their ingenuity to find in the
history and fortunes of Christ and His Church exact parallels for every
part of this splendid allegory, not excepting its gorgeous Oriental
imagery. Thus, by the dresses of the king and queen, are thought to be
meant the eminent endowments and graces of Christ and His people. The
attendant women, supposed (though inconsistently it might seem with the
inspired character of the work) to be concubines, are thought to
represent the Gentile churches, and the bride the Jewish, &c. But it
is evident that we cannot pursue such a mode of interpretation. For,
following the allegory, we must suspend to the distant future the
results of a union whose consummation as a marriage is still distant
(compare
Re 21:9).
In fact, the imagery here and elsewhere sets before us the Church in
two aspects. As a body, it is yet incomplete, the whole is yet
ungathered. As a moral institution, it is yet imperfect. In the final
catastrophe it will be complete and perfect. Thus, as a bride adorned,
&c., it will be united with its Lord. Thus the union of Christ and the
Church triumphant is set forth. On the other hand, in regard to its
component parts, the relation of Christ as head, as husband, &c.,
already exists, and as these parts form an institution in this world,
it is by His union with it, and the gifts and graces with which He
endows it, that a spiritual seed arises and spreads in the world. Hence
we must fix our minds only on the one simple but grand truth, that
Christ loves the Church, is head over all things for it, raises it in
His exaltation to the highest moral dignity--a dignity of which every,
even the meanest, sincere disciple will partake. As to the
time, then, in which this allegorical prophecy is to fulfilled,
it may be said that no periods of time are specially designated. The
characteristics of the relation of Christ and His Church are
indicated, and we may suppose that the whole process of His exaltation
from the declaration of His Sonship, by His resurrection, to the
grand catastrophe of the final judgment, with all the collateral
blessings to the Church and the world, lay before the vision of the
inspired prophet.
PSALM 46
Ps 46:1-11. Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare 1Ch 15:19-21; see on Ps 6:1, title). The theme may be stated in LUTHER'S well-known words, "A mighty fortress is our God." The great deliverance (
2Ki 19:35; Isa 37:36) may have occasioned its composition.
1. refuge--literally, "a place of trust"
(Ps 2:12).
strength--
(Ps 18:2).
present help--literally, "a help He has been found exceedingly."
trouble--as in
Ps 18:7.
2, 3. The most violent civil commotions are illustrated by the greatest physical commotions.
3. swelling--well represents the pride and haughtiness of insolent foes.
4. God's favor is denoted by a river (compare
Ps 36:8; Zec 14:8; Re 22:1).5. right early--literally, "at the turn of morning," or change from night to day, a critical time (Ps 30:5; compare Isa 37:36).
6. (Compare
Ps 46:2).
earth melted--all powers dissolved by His mere word
(Ps 75:3;
Ho 2:22).
7. with us--on our side; His presence is terror to our enemies,
safety to us.
refuge--high place
(Ps 9:9;
compare also
Ps 24:6, 10).
8. what desolations--literally, "who hath put desolations," destroying our enemies.
9. The usual weapons of war (
Ps 7:12), as well as those using them, are brought to an end.10. Be still, &c.--literally, "Leave off to oppose Me and vex My people. I am over all for their safety." (Compare
Isa 2:11; Eph 1:22).PSALM 47
Ps 47:1-9. Praise is given to God for victory, perhaps that recorded (2Ch 20:20-30); and His dominions over all people, Jews and Gentiles, is asserted.
1. clap . . . hands . . . people--literally, "peoples," or "nations" (compare De 32:43; Ps 18:49; 98:9).
2, 3. His universal sovereignty now exists, and will be made known.
3. under us--that is, His saints; Israel's temporal victories were types of the spiritual conquests of the true Church.
4. He shall . . . inheritance--the heathen to be possessed by His
Church
(Ps 2:8),
as Canaan by the Jews.
excellency of Jacob--literally, "pride," or, that in which he glories
(not necessarily, though often, in a bad sense), the privileges of the
chosen people--
whom he loved--His love being the sole cause of granting them.
5-7. God, victorious over His enemies, reascends to heaven, amid
the triumphant praises of His people, who celebrate His sovereign
dominion. This sovereignty is what the Psalm teaches; hence he adds,
sing . . . praises with understanding--literally, "sing and play an
instructive (Psalm)." The whole typifies Christ's ascension
(compare
Ps 68:18).
8, 9. The instruction continued.
throne of . . . holiness--or, "holy throne"
(see on
Ps 2:6;
Ps 23:4).
9. princes--who represent peoples. For--
even--supply, "as," or, "to"--that is, they all become united under
covenant with Abraham's God.
shields--as in
Ho 4:18,
"rulers" [Margin].
PSALM 48
Ps 48:1-14. This is a spirited Psalm and song (compare Ps 30:1), having probably been suggested by the same occasion as the foregoing. It sets forth the privileges and blessings of God's spiritual dominion as the terror of the wicked and joy of the righteous.
1. to be praised--always: it is an epithet, as in
Ps 18:3.
mountain of his holiness--His Church (compare
Isa 2:2, 3; 25:6, 7, 10);
the sanctuary was erected first on Mount Zion, then (as the temple) on
Moriah; hence the figure.
2, 3. situation--literally, "elevation."
joy of, &c.--source of joy.
sides of the north--poetically for eminent, lofty, distinguished, as
the ancients believed the north to be the highest part of the earth
(compare
3. palaces--literally, "citadels."
refuge--
(Ps 9:10; 18:3).
He was so known in them because they enjoyed His presence.
4-6. For--The reason is given. Though the kings (perhaps of Moab and Ammon, compare
Ps 83:3-5) combined, a conviction of God's presence with His people, evinced by the unusual courage with which the prophets (compare 2Ch 20:12-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished.7. ships of Tarshish--as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not.
8. This present experience assures of that perpetual care which God extends to His Church.
9. thought of--literally, "compared," or considered, in respect of
former dealings.
in the . . . temple--in acts of solemn worship (compare
10. According . . . praise--that is, As Thy perfections manifested
(compare
Ps 8:1; 20:1-7),
demand praise, it shall be given, everywhere.
thy right hand, &c.--Thy righteous government is displayed by Thy
power.
11. the daughters, &c.--the small towns, or the people, with the
chief city, or rulers of the Church.
judgments--decisions and acts of right government.
12-14. The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life.
PSALM 49
Ps 49:1-20. This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care.
1-3. All are called to hear what interests all.
world--literally, "duration of life," the present time.
4. incline--to hear attentively (
Ps 17:6; 31:2).
5. iniquity--or, "calamity"
(Ps 40:12).
of my heels--literally "my supplanters"
(Ge 27:36),
or oppressors: "I am surrounded by the evils they inflict."
6. They are vainglorious.
7-9. yet unable to save themselves or others.
8. it ceaseth for ever--that is, the ransom fails, the price is too precious, costly.
9. corruption--literally, "pit," or, "grave," thus showing that "soul" is used for "life" [Ps 49:8].
10. For he seeth--that is, corruption; then follows the illustration.
wise . . . fool--
(
11. Still infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands."
12. Contrasted with this vanity is their frailty. However honored,
man
abideth not--literally, "lodgeth not," remains not till morning, but
suddenly perishes as (wild) beasts, whose lives are taken without
warning.
13. Though their way is folly, others follow the same course of life.
14. Like sheep--(compare
Ps 49:12) unwittingly, they
15. The pious, delivered from "the power of the grave."
power--literally, "the hand," of death, are taken under God's care.
16-19. applies this instruction. Be not anxious (Ps 37:1, &c.), since death cuts off the prosperous wicked whom you dread.
18. Though . . . lived, &c.--literally, "For in his life he blessed
his soul," or, "himself"
(Lu 12:19, 16:25);
yet
(Ps 49:19);
he has had his portion.
men will praise . . . thyself--Flatterers enhance the rich fool's
self-complacency; the form of address to him strengthens the emphasis
of the sentiment.
20. (Compare Ps 49:12). The folly is more distinctly expressed by "understandeth not," substituted for "abideth not."
PSALM 50
Ps 50:1-23. In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious.
1-4. The description of this majestic appearance of God resembles that of His giving the law (compare Ex 19:16; 20:18; De 32:1).
4. above--literally, "above"
(Ge 1:7).
heavens . . . earth--For all creatures are witnesses
(De 4:26; 30:19;
Isa 1:2).
5. my saints--
(Ps 4:3).
made--literally, "cut"
a covenant, &c.--alluding to the dividing of a victim of sacrifice, by
which covenants were ratified, the parties passing between the divided
portions (compare
Ge 15:10, 18).
6. The inhabitants of heaven, who well know God's character, attest His righteousness as a judge.
7. I will testify--that is, for failure to worship aught.
thy God--and so, by covenant as well as creation, entitled to a pure
worship.
8-15. However scrupulous in external worship, it was offered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it [
Ps 50:9-13]. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or literally, "sacrifice," thanksgiving, and pay, or perform, their vows--that is, to bring, with the external symbolical service, the homage of the heart, and faith, penitence, and love. To this is added an invitation to seek, and a promise to afford, all needed help in trouble.16-20. the wicked--that is, the formalists, as now exposed, and who lead vicious lives (compare Ro 2:21, 23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by illustrations from sins against the seventh, eighth, and ninth commandments.
21, 22. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.
22. forget God--This denotes unmindfulness of His true character.
23. offereth praise--
(Ps 50:14),
so that the external worship is a true index of the heart.
ordereth . . . aright--acts in a straight, right
manner, opposed to turning aside
(Ps 25:5).
In such, pure worship and a pure life evince their true piety, and they
will enjoy God's presence and favor.
PSALM 51
Ps 51:1-19. On the occasion, compare 2Sa 11:12. The Psalm illustrates true repentance, in which are comprised conviction, confession, sorrow, prayer for mercy, and purposes of amendment, and it is accompanied by a lively faith.
1-4. A plea for mercy is a confession of guilt.
blot out--as from a register.
transgressions--literally, "rebellions"
(Ps 19:13; 32:1).
2. Wash me--Purity as well as pardon is desired by true penitents.
3. For . . . before me--Conviction precedes forgiveness; and, as a gift of God, is a plea for it (2Sa 12:13; Ps 32:5; 1Jo 1:9).
4. Against thee--chiefly, and as sins against others are violations
of God's law, in one sense only.
that . . . judgest--that is, all palliation of his crime is excluded;
it is the design in making this confession to recognize God's justice,
however severe the sentence.
5, 6. His guilt was aggravated by his essential, native sinfulness, which is as contrary to God's requisitions of inward purity as are outward sins to those for right conduct.
6. thou shalt make, &c.--may be taken to express God's gracious
purpose in view of His strict requisition; a purpose of which David
might have availed himself as a check to his native love for sin, and,
in not doing so, aggravated his guilt.
truth . . . and . . .wisdom--are terms often used for piety (compare
Job 28:28;
Ps 119:30).
7-12. A series of prayers for forgiveness and purifying.
Purge . . . hyssop--The use of this plant in the ritual
(
8. Make . . . joy--by forgiving me, which will change distress to joy.
9. Hide, &c.--Turn from beholding.
10. Create--a work of almighty power.
in me--literally, "to me," or, "for me"; bestow as a gift, a heart
free from taint of sin
(
12. free spirit--"thy" ought not to be supplied, for the word "free" is, literally, "willing," and "spirit" is that of David. "Let a willing spirit uphold me," that is, with a soul willingly conformed to God's law, he would be preserved in a right course of conduct.
13. Then--Such will be the effect of this gracious work.
ways--of providence and human duty
(
14. Deliver--or, "Free me"
(Ps 39:8)
from the guilt of murder
(2Sa 12:9, 10;
Ps 5:6).
righteousness--as in
Ps 7:17; 31:1.
15. open . . . lips--by removing my sense of guilt.
16. Praise is better than sacrifice (
Ps 50:14), and implying faith, penitence, and love, glorifies God. In true penitents the joys of pardon mingle with sorrow for sin.
18. Do good, &c.--Visit not my sin on Thy Church.
build . . . walls--is to show favor; compare
Ps 89:40,
for opposite form and idea.
19. God reconciled, material sacrifices will be acceptable (Ps 4:5; compare Isa 1:11-17).
PSALM 52
Ps 52:1-9. Compare 1Sa 21:1-10; 22:1-10, for the history of the title. Ps 52:1 gives the theme; the boast of the wicked over the righteous is vain, for God constantly cares for His people. This is expanded by describing the malice and deceit, and then the ruin, of the wicked, and the happy state of the pious.
1. mighty man--literally, "hero." Doeg may be thus addressed, ironically, in respect of his might in slander.
2. tongue--for self.
mischiefs--evil to others
(
4. all-devouring--literally, "swallowing," which utterly destroy (compare Ps 21:9; 35:25).
5. likewise--or, "so," "also," as you have done to others God will do to you (Ps 18:27). The following terms describe the most entire ruin.
6. shall . . . fear--regard with religious awe.
laugh at him--for his folly;
7. for trusting in riches and being strong in "wickedness."
wickedness--literally, "mischief"
(Ps 52:2),
instead of trusting in God.
the man--literally, "the mighty man," or "hero"
(Ps 52:1).
8. The figure used is common
(Ps 1:3;
Jer 11:16).
green--fresh.
house, &c.--in communion with God (compare
Ps 27:4, 5).
for ever and ever--qualifies "mercy."
9. hast done--that is, what the context supplies, "preserved me"
(compare
Ps 22:31).
wait . . . name--hope in Thy perfections, manifested for my good
(Ps 5:11; 20:1).
for it is good--that is, Thy name, and the whole method or result
of its manifestation
(Ps 54:6; 69:16).
PSALM 53
Ps 53:1-6. Upon Mahalath--(See on Ps 88:1, title). Why this repetition of the fourteenth Psalm is given we do not know.
1-4. with few verbal changes, correspond with
Ps 14:1-4.5. Instead of assurances of God's presence with the pious, and a complaint of the wicked, Ps 14:5, 6 portrays the ruin of the latter, whose "bones" even "are scattered" (compare Ps 141:7), and who are put to shame as contemptuously rejected of God.
PSALM 54
Ps 54:1-7. See on Ps 4:1, title; Ps 32:1, title; for the history, see 1Sa 23:19, 29; 26:1-25. After an earnest cry for help, the Psalmist promises praise in the assurance of a hearing.
1. by thy name--
(Ps 5:11),
specially, power.
judge me--as in
Ps 7:8; 26:1.
2. (Compare Ps 4:1; 5:1).
3. strangers--perhaps Ziphites.
oppressors--literally, "terrible ones"
(Isa 13:11; 25:3).
Such were Saul and his army.
not set . . . them--acted as atheists, without God's
fear (compare
Ps 16:8).
4. (Compare
Ps 30:10).
with them--on their side, and for me (compare
Ps 46:11).
5. He shall . . . evil--or, "Evil shall return on"
(Ps 7:16)
my enemies or watchers, that is, to do me evil
(Ps 6:7).
in thy truth--Thy verified promise.
6. I will freely, &c.--or, present a freewill offering (Le 7:16; Nu 15:3).
7. mine eye . . . desire--(compare Ps 59:10; 112:8), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (compare Ps 52:6, 7).
PSALM 55
Ps 55:1-23. In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confident assurances of divine favor to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind.
1. hide not thyself, &c.--(compare Ps 13:1; 27:9), withhold not help.
2. The terms of the last clause express full indulgence of grief.
3. oppression--literally, "persecution."
they . . . iniquity--literally, "they make evil doings
slide upon me."
4, 5. express great alarm.
5. come upon--or literally, "into."
6. be at rest--literally, "dwell," that is, permanently.
7, 8. Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest.
9. Destroy--literally, "swallow" (
Ps 21:9).10, 11. which is described in detail (compare Ps 7:14-16).
11. Wickedness--literally, "Mischief," evils resulting from others
(Ps 5:9; 52:2, 7).
streets--or literally, "wide places," markets, courts of justice,
and any public place.
12-14. This description of treachery does not deny, but aggravates, the injury from enemies.
13. guide--literally, "friend"
(Pr 16:28; 17:9).
acquaintance--in Hebrew, a yet more intimate associate.
14. in company--literally, "with a crowd," in a festal procession.
15. Let death, &c.--or, "Desolations are on them."
let them go--literally, "they will go."
quick--or, living in the midst of life, death will come (compare
16-18. God answers his constant and repeated prayers.
18. many with me--that is, by the context, fighting with me.
19. God hears the wicked in wrath.
abideth--or, "sitteth."
of old--enthroned as a sovereign.
Because . . . no changes--Prosperity hardens them
(Ps 73:5).
20, 21. The treachery is aggravated by hypocrisy. The changes of number, Ps 55:15, 23, and here, enliven the picture, and imply that the chief traitor and his accomplices are in view together.
22. thy burden--literally, "gift," what is assigned you.
he shall sustain--literally, "supply food," and so all need
(Ps 37:25;
Mt 6:11).
to be moved--from the secure position of His favor (compare
Ps 10:6).
23. bloody . . . days--(compare Ps 5:6; 51:14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wicked, then in the writer's view.
PSALM 56
Ps 56:1-13. Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on Ps 9:1) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (
1Sa 21:11, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help.1, 2. would swallow--literally, "pants as a raging beast" (
Ac 9:1).
2. enemies--watchers
(Ps 54:5).
most High--As it is not elsewhere used absolutely for God, some
render the word here, arrogantly, or proudly, as qualifying "those who
fight," &c.
3. in--or literally, "unto."
thee--to whom he turns in trouble.
4. in God . . . his word--By His grace or aid
(Ps 60:12; 108:13),
or, "I will boast in God as to His word"; in either case His word is
the special matter and cause of praise.
flesh--for mankind
(Ps 65:2;
Isa 31:3),
intimating frailty.
5, 6. A vivid picture of the conduct of malicious enemies.
7. Shall they escape? &c.--or better, "Their escape is by iniquity."
cast . . . people--humble those who so proudly
oppose Thy servant.
8. God is mindful of his exile and remembers his tears. The custom of bottling the tears of mourners as a memorial, which has existed in some Eastern nations, may explain the figure.
9. God is for me--or, "on my side" (
Ps 118:6; 124:1, 2); hence he is sure of the repulse of his foes.12. I will render praises--will pay what I have vowed.
13. The question implies an affirmative answer, drawn from past
experience.
falling--as from a precipice.
before God--in His favor during life.
PSALM 57
Ps 57:1-11. Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare
1Sa 22:1; 26:1-3. In Moses' prayer (De 9:26) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on Ps 16:1, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing.
1. my soul--or self, or life, which is threatened.
shadow of thy wings--
(
2. performeth--or, completes what He has begun.
3. from . . . swallow me up--that pants in rage after me
(Ps 56:2).
mercy and . . . truth--
(Ps 25:10; 36:5),
as messengers
(Ps 43:3)
sent to deliver him.
4. The mingled figures of wild beasts
(Ps 10:9; 17:12)
and weapons of war
(Ps 11:2)
heighten the picture of danger.
whose . . . tongue--or slanders.
5. This doxology illustrates his view of the connection of his deliverance with God's glory.
6. (Compare Ps 7:15; 9:15, 16).
7. I will . . . praise--both with voice and instrument.
8. Hence--he addresses his glory, or tongue (
Ps 16:9; 30:12), and his psaltery, or lute, and harp.9, 10. As His mercy and truth, so shall His praise, fill the universe.
PSALM 58
Ps 58:1-11. David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men.
1. O congregation--literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.
2. This they did not design; but
weigh . . . violence--or give decisions of violence. Weigh is a
figure to express the acts of judges.
in the earth--publicly.
3-5. describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.
4. stoppeth her--literally, "his."
ear--that is, the wicked man (the singular used collectively), who
thus becomes like the deaf adder which has no ear.
6. He prays for their destruction, under the figure of ravenous beasts (Ps 3:7; 7:2).
7. which run continually--literally, "they shall go to themselves,"
utterly depart, as rapid mountain torrents.
he bendeth . . . his arrows--prepares it. The term for preparing a
bow applied to arrows
(Ps 64:3).
let them . . . pieces--literally, "as if they cut themselves
off"--that is, become blunted and of no avail.
8, 9. Other figures of this utter ruin; the last denoting rapidity. In a shorter time than pots feel the heat of thorns on fire--
9. he shall take them away as with a whirlwind--literally, "blow him
(them) away."
both living . . . wrath--literally, "as the living" or fresh as the
heated or burning--that is, thorns--all easily blown away, so easily
and quickly the wicked. The figure of the "snail" perhaps alludes to
its loss of saliva when moving. Though obscure in its clauses, the
general sense of the passage is clear.
10, 11. wash . . . wicked--denoting great slaughter. The joy of triumph over the destruction of the wicked is because they are God's enemies, and their overthrow shows that He reigneth (compare Ps 52:5-7; 54:7). In this assurance let heaven and earth rejoice (Ps 96:10; 97:1, &c.).
PSALM 59
Ps 59:1-17. See on Ps 57:1, title, and for history, 1Sa 19:11, &c. The scope is very similar to that of the fifty-seventh: prayer in view of malicious and violent foes, and joy in prospect of relief.
1. defend me--(Compare Margin).
rise up . . . me--(Compare
2. (Compare Ps 5:5; 6:8).
4, 5. prepare, &c.--literally, "set themselves as in array."
awake--(Compare
Ps 3:7; 7:6),
appeals to God in His covenant relation to His people
(Ps 9:18).
6, 7. They are as ravening dogs seeking prey, and as such,
belch out--that is, slanders, their impudent barkings.
7. for who, say they--For the full expression with the supplied words, compare Ps 64:5.
8. (Compare Ps 2:4; 37:13).
9. By judicious expositors, and on good grounds, this is better
rendered, "O my strength, on Thee will I wait"
(Ps 59:17).
defence--(Compare
Ps 18:3).
10. prevent me--
(Ps 21:3).
see my desire--in their overthrow
(Ps 54:7).
enemies--as in
Ps 5:8.
11. Slay them not--at once (Jud 2:21-23); but perpetuate their punishment (Ge 4:12; Nu 32:13), by scattering or making them wander, and humble them.
12. let them even be . . . taken in their pride--while evincing it--that is, to be punished for their lies, &c.
13. Though delayed for wise reasons, the utter destruction of the wicked must come at last, and God's presence and power in and for His Church will be known abroad (1Sa 17:46; Ps 46:10, 11).
14, 15. Meanwhile let the rapacious dogs prowl, they cannot hurt the pious; yea, they shall wander famished and sleepless.
15. grudge if, &c.--literally, "they shall stay all night," that is, obtain nothing.
16, 17. Contrast the lot of God's servant, who employs his time in
God's praise.
sing aloud . . . in the morning--when they retire famishing and
disappointed, or it may denote delightful diligence in praise, as in
PSALM 60
Ps 60:1-12. Shushan-eduth--Lily of testimony. The lily is an emblem of beauty (see on Ps 45:1, title). As a description of the Psalm, those terms combined may denote a beautiful poem, witnessing--that is, for God's faithfulness as evinced in the victories referred to in the history cited. Aram-naharaim--Syria of the two rivers, or Mesopotamia beyond the river (Euphrates) (2Sa 10:16). Aram-zobah--Syria of Zobah (2Sa 10:6), to whose king the king of the former was tributary. The war with Edom, by Joab and Abishai (2Ch 18:12, 25), occurred about the same time. Probably, while doubts and fears alternately prevailed respecting the issue of these wars, the writer composed this Psalm, in which he depicts, in the language of God's people, their sorrows under former disasters, offers prayer in present straits, and rejoices in confident hope of triumph by God's aid.
1-3. allude to disasters.
cast . . . off--in scorn
(Ps 43:2; 44:9).
scattered--broken our strength (compare
2Sa 5:20).
Oh, turn thyself--or, "restore to us" (prosperity). The figures of
physical, denote great civil, commotions
(Ps 46:2, 3).
3. drink . . . wine of astonishment--literally, "of staggering"--that is, made us weak (compare Ps 75:8; Isa 51:17, 22).
4, 5. Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, Ps 17:7; 20:6), they may be safe.
5. hear me--or, "hear us."
6-10. God hath spoken in--or, "by."
his holiness--
(
7. Gilead . . . and Manasseh--as large districts, east and west of
Jordan, represent the whole land.
divide . . . and mete out--means to have entire control over.
Ephraim--denotes the military
(
8. Moab--is a my washpot--the most ordinary vessel.
over--or, "at"
Edom--(as a slave) he casts his shoe.
Philistia, triumph, &c.--or, rather, "shout."
for me--acknowledges subjection (compare
9, 10. He feels assured that, though once angry, God is now ready
to favor His people.
who will lead me-- or, who has led me, as if the work were now
begun.
10. Wilt not thou?--or, "Is it not Thou?"
11, 12. Hence he closes with a prayer for success, and an assurance of a hearing.
PSALM 61
Ps 61:1-8. Neginah--or, Neginoth (see on Ps 4:1, title). Separated from his usual spiritual privileges, perhaps by Absalom's rebellion, the Psalmist prays for divine aid, and, in view of past mercies, with great confidence of being heard.
1-3. From the end--that is, places remote from the sanctuary (De 28:64).
2. heart is overwhelmed--literally, "covered over with darkness," or,
"distress."
to the rock--
(Ps 18:2; 40:2).
higher than I--which otherwise I cannot ascend.
3. shelter . . . and strong tower--repeat the same sentiment.
4. I will abide--So I desire to do (compare
Ps 23:6).
5. the heritage--or, part in the spiritual blessings of Israel
(Ps 21:2-4).
vows--implies prayers.
6, 7. the king--himself and his royal line ending in Christ. Mercy and truth personified, as in Ps 40:11; 57:3.
7. abide before God--literally, "sit as a king in God's presence," under His protection.
8. Thus for new blessings will new vows of praise ever be paid.
PSALM 62
Ps 62:1-12. To Jeduthun--(See on Ps 39:1, title). The general tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness.
1. waiteth--literally, "is silent," trusts submissively and confidently as a servant.
2. The titles applied to God often occur
(Ps 9:9; 18:2).
be greatly moved--
(Ps 10:6).
No injury shall be permanent, though devised by enemies.
3. Their destruction will come; as a tottering wall they already
are feeble and failing.
bowing wall shall ye be--better supply "are." Some propose to apply
these phrases to describe the condition of "a man"--that is, the pious
suffer: thus, "Will ye slay him," &c.; but the other is a good sense.
4. his excellency--or, elevation to which God had raised him (Ps 4:2). This they try to do by lies and duplicity (Ps 5:9).
5, 6. (Compare Ps 62:1, 2).
6. not be moved--not at all; his confidence has increased.
7. rock of my strength--or strongest support (
Ps 7:10; 61:3).
8. pour out your heart--give full expression to feeling
(1Sa 1:15;
Job 30:16;
Ps 42:4).
ye people--God's people.
9. No kind of men are reliable, compared with God
(Isa 2:22;
Jer 17:5).
altogether--alike, one as the other
(Ps 34:3).
10. Not only are oppression and robbery, which are wicked means of wealth, no grounds of boasting; but even wealth, increasing lawfully, ought not to engross the heart.
11. once; twice--(as in
Job 33:14; 40:5), are used to give emphasis to the sentiment. God's power is tempered by His mercy, which it also sustains.12. for thou renderest--literally, "that Thou renderest," &c., connected with "I heard this," as the phrase--"that power," &c. [Ps 62:11] --teaching that by His power He can show both mercy and justice.
PSALM 63
Ps 63:1-11. The historical occasion referred to by the title was probably during Absalom's rebellion (compare 2Sa 15:23, 28; 16:2). David expresses an earnest desire for God's favor, and a confident expectation of realizing it in his deliverance and the ruin of his enemies.
1. early . . . seek thee--earnestly (
Isa 26:9). The figurative terms--2. The special object of desire was God's perfections as displayed in his worship (Ps 27:4).
3. Experiencing God's mercy, which exceeds all the blessings of life, his lips will be opened for his praise (
Ps 51:15).
4. Thus--literally, "Truly."
will I bless--praise Thee
(Ps 34:1).
lift up my hands--in worship (compare
Ps 28:2).
in thy name--in praise of Thy perfections.
5-8. Full spiritual blessings satisfy his desires, and acts of praise fill his thoughts and time.
6. night--as well as day. Past favors assure him of future, and hence he presses earnestly near to God, whose power sustains him (
Ps 17:8; 60:5).
9, 10. those . . . to destroy it--or literally, "to ruin," or, "for
ruin"; that is, such as seek to injure me (are) for ruin, appointed
to it (compare
Ps 35:8).
shall go . . . earth--into the grave, or, to death; as their bodies
are represented as a portion for--
10. foxes--literally, "jackals."