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:

1. Didactic.
(1) Good and bad men: Psalms 1, 5, 7, 9-12, 14, 15, 17, 24, 25, 32, 34, 36, 37,
50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133;

(2) God's law: Psalms 19, 119;
(3) Human life vain: Psalms 39, 49, 90;
(4) Duty of rulers: Psalms 82, 101.
2. Praise.
(1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85,
98, 105, 124, 126, 129, 135, 136, 149;

(2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146;
(3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144;
(4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77,
93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150.
3. Devotional--expressive of
(1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143;
(2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86;
(3) Sorrow with hope: Psalms 13, 22, 69, 77, 88;
(4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141,
143;

(5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84;
(6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129,
137;

(7) Intercession: Psalms 20, 67, 122, 132, 144.
4. Historical. Psalms 78, 105, 106.
5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.

      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.

      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).

      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 (Da 9:26). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (Mt 27:1; Lu 23:1-25), with the furious mob, are vividly portrayed.

      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 Ps 29:10; Isa 40:22).
      shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.

      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).
      vex them--agitate or terrify them (Ps 83:15).

      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 (1Ki 8:1); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named (Ps 9:11; 51:18; 99:2; Isa 8:18; 18:7, &c.).

      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 2Sa 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Ac 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Ac 13:32 is used as in Ac 2:30; 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Ac 2:34, allusion is made to His death (Ro 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Heb 5:5, by these ends, and by others in Mt 3:17; 17:5.

      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 (Ps 5:11). Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable (Heb 10:29), while their happiness in His favor is equally sure.

      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.

      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 (Ps 2:1).
      leasing--a lie.

      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 (Nu 6:26; Ps 44:3; 81:16).

      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).

      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.
      in thy righteousness--an attribute implying faithfulness in promises as well as threatenings.
      make thy way straight--that is, make the way of providence plain.

      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 (Ps 9:10).

      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).

      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).
      my bones--the very frame.
      are vexed-- (Ps 2:5) --shaken with fear.

      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.
      give . . . thanks--or, "praise for mercies."

      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).
      waxeth old--or, "dim."
      grief--mingled with indignation.

      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.

      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.

      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 Mt 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Ps 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.
      sucklings--among the Hebrews were probably of an age to speak (compare 1Sa 1:22-24; Mr 7:27).
      ordained--founded, or prepared, and perfected, which occurs in Mt 21:16; taken from the Septuagint, has the same meaning.
      strength--In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Ps 118:14).
      avenger--as in Ps 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.

      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 (Ps 21:5; 45:3). The position assigned man is that described (Ge 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (Heb 2:6-8; 1Co 15:27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [Heb 2:15], "shall be destroyed" [1Co 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [1Pe 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.

      9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.

      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.

      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).
      committeth--or, "leaves (his burden) on Thee."

      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).

      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).

      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.

      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 (Ps 10:6).

      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.

      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).
      in his heart--to himself (Ge 6:12).

      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 Ps 3:4; 20:2), and which He rules and in which He does all other things for the good of His people (Eph 1:22).

      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 (Pr 23:7).

      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 Le 5:4).

      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 Ex 23:8; De 16:19). Bribery of all sorts is denounced.
      doeth these, &c.--Such persons admitted to God's presence and favor shall never be moved (Ps 10:6; 13:5).

      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 (Ps 7:9; 26:2).
      instruct me--or, excite to acts of praise (Isa 53:11, 12; Heb 12:2).

      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.
      wilt not leave . . . hell--abandon to the power of (Job 39:14; Ps 49:10). Hell as (Ge 42:38; Ps 6:5; Jon 2:2) the state or region of death, and so frequently--or the grave itself (Job 14:13; 17:13; Ec 9:10, &c.). So the Greek Hades (compare Ac 2:27, 31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Ps 9:17; Pr 5:5; 7:27).
      wilt . . . suffer--literally, "give" or "appoint."
      Holy One-- (Ps 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious.
      to see--or, "experience"--undergo (Lu 2:26).
      corruption--Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Ac 2:27; 13:36, 37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Ps 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Ac 13:36, 37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Ac 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."

      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 (Nu 6:25, 26; Ps 17:15; 31:16).
      at thy right hand--to which Christ was exalted (Ps 110:1; Ac 2:33; Col 3:1; Heb 1:3). In the glories of this state, He shall see of the travail (Isa 53:10, 11; Php 2:9) of His soul, and be satisfied.

      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.

      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 De 33:17; Lu 1:69).
      tower--literally, "high place," beyond reach of danger.

      3. to be praised--for past favors, and worthy of confidence.

      4. sorrows--literally, "bands as of a net" (Ps 116:3).
      floods--denotes "multitude."

      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.

      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).
      firmament--another word for "heavens" (Ge 1:8).
      handywork--old English for "work of His hands."

      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.

      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 (Ps 2:6; 11:4).
      saving . . . hand--His power which brings salvation.

      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.

      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).
      blessings of goodness--which confer happiness.
      crown of pure gold--a figure for the highest royal prosperity.

      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.