8 Ask of me, and I sliall give ] ance, and tlic uttermost parts of thee the lieatlien/or thine inherit- ' the earth /or thy possession.
this purpose was formed, so that he could be personally addressed, and so tliat a promise could be made to him. (d) The term Son is not here used in reference to that anterior relation, and determines nothinj^ as to the mode of his previous being — whether from eternity essentially in the nature of God; or whether in some mysterious sense begotten; or whether as an emanation of the Deity; or whether created, (e) The term, as Calvin suggests, and as maintained by Prof. Alexander, refers here only to his being constituted King — to the act of coronation — whenever that occurred. (/) This, in fact, occurred when he Avas raised from the dead, and when he was exalted to the right hand of God in heaven (Acts xiii. 33), so that the application of the passage by Paul in the Acts accords with the result to which we are led by the fair interpretation of the passage, {g) The passage, therefore, determines nothing, one way or the other, respecting the doctrine of eternal generation, and cannot, therefore, be used in proof of that doctrine.
8. Ask of me. That is, of God. This is a part of the " decree" or purpose, as mentioned in ver. 7. That decree embraced not only the design to constitute him as his Son, in the sense that he was to be king in Zion, but also the purpose to give him a dominion embracing " the heathen" and "the uttermost parts of the earth." This wide dominion was to be given him on condition that he would " ask" for it, thus keeping up the idea that Jehovah, as such, is the great source of authority and empire, and that the Messiah, as such, occupies a rank subordinate to him. This relation of the Father and Son is everywhere recognised in the New Testament. As we may be sure that the Messiah toill ask for this, it fallows that the world will yet be brought under his sceptre. It may be added that us this wide dominion I is promised to the Messiah only on condition that he " asks" for it or prays for it, much more is it true that we can hope for this and for no fivour from God, unless we seek it by earnest prayer. ^ And I shall give thee. I will give thee. That is, he would ultimately give him this possession. No time is specified when it would be done, and the prophecy will be fulfilled if it shall be accomplished in ang period of the history of the world. ^ The heathen. The nations (Notes, ver. 1); that is, the world. In the time of the writet of the psalm, the world would be spoken of as divided into Hebrews and other nations; the people of God and foreigners. The same division is often referred to in the New Testament under the terms Jew and Gentile, as the Greeks divided all the world into Greeks and barbarians. The word would now embrace all the nations which are not under the influence of the true religion. ^ For thine inheritance. Thy heritage; thy portion as my Son. There is an allusion here to the fact that he had constituted him as his Son, and hence it was proper to speak of him as the heir of all things. See Notes on Heb. i. 4. % And the uttermost parts of the earth. The farthest regions of the world. This promise would properly embrace all the world as then known, as it is now known, as it shall be hereafter known. % For thy possession. That is, as king. This, on the earth, was be to his possession as the Son of Jehovah, constituted as king. It may be remarked here, {a) that this can have its fulfilment only in the Lord Jesus Christ. It was not true of David nor of any other Hebrew monarch that he had conceded to him, in fact, any such possession. Their dominions extended, at any time, but little beyond the bounds of Palestine, and embraced a very limited part of the earth — but a small territory, even as compared with many then existing kingdoms. The phrase here used could
9 Thou shalt break them with I »■ a rod of iron; thou shalt dash
never have been applied to the limited and narrow country of Palestine. (J) The promise is to be understood as still in full force. It has never been cancelled or recalled, and though its fulfilment has seemed to be long delayed, yet as no time was specified, its spirit and meaning have not been disregarded. Events have shown that it was not intended that it should be speedily accomplished; and events, when no time is specified, should be allowed to be interpreters of the original meaning of the prophecy, (c) The promise will yiet be fulfilled. It is evidently supposed in the promise that the Messiah tcould ask for this; and it is solemnly affirmed that if he did, this wide inheritance would be granted to him. The world, then, is to be regarded as given by covenant to the Son of God, and in due time he will set up his dominion over the earth, and rule over mankind. The period is coming when the actual sceptre swayed over the nations of the earth will be that of the Son of God, and when his right to give laws and to reign will be acknowledged from the rising to the setting sun. This is the only thing in the future that is certainly known to us, and this is enough to make everything in that future bright.
9. TJioii shalt hreaJc them ivith a rod of iron. That is, evidently, thine enemies; for it cannot be supposed to be meant that he would sway such a sceptre over his own people. The idea is that he would crush and subdue all his foes. He would have absolute power, and the grant which had been made to him would be accompanied with authority sufficient to hold it. That dominion which was to be conceded to him v.ould be not only one of protection to his friends, but also of punishment on his enemies; and the statement here is made prominent because the former part of the psalm had respect to rebels, and the Messiah is here represented as being invested with power sufficient to punish and restrain them. The Vulgate renders this "thou shalt rule;" the Septuagiut, "thou shalt feed " — TTOifxaveig; that is, thou shalt feed them as a shepherd does his flock; thou shalt exercise over them the care and protection of a shepherd. This rendering occurs by a slight change in the poititing of the Hebrew word, though the most approved mode of pointing the word is that which is followed in our common translation. De Wette, Hengstenberg, Alexander, Horsley, adopt the common reading. AVhat is said in this verse has been urged as an objection to referring it to the Messiah. The remark of De Wette on this matter has been quoted in the introduction to this psalm, § 4 (3). But it may be observed, while it is everywhere represented that the sceptre of the Messiah over the earth will be a mild sceptre, it is also everywhere stated that he will ultimately crush and overthrow all his foes. Thus in Isa. xi. 4: " He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.'' So Ps. ex. 6: " He shall judge among the heathen; he shall fill the places with the dead bodies." So, likewise, Eev. xix. 15: "And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God." So also in Matt, xxv., and elsewhere, it is said that he will come to judgment, and will consign all his foes to appropriate punishment. While it is said that the i-ei gn of the Messiah would be a mild reign, and that his kingdom would not be of this world, and while he is represented as the Prince of peace, it is also said that he would be invested with all the autho- ^ rity of a sovereign. While he would have power to protect his friends, he would also have power to humble and
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
crush his foes. The expression with a rod of iron refers to the sceptre which he would hear. A sceptre was sometimes made of wood, sometimes of gold, sometimes of ivory, aud sometim.es of iron. The idea, when the last was the case, was, that the dominion was absolute, and that there was nothing that could resist it. Pei-haps the idea of justice or severity would be that which would be most naturally suggested by this. As applicable to the Messiah, it can only mean that his enemies would be crushed and subdued before him. ^ Thou shalt dash them in pieces. The same idea is here expressed in another form, but indicating more particularly the ease with which it would be done. The word rendered "dash them in pieces" means to break in pieces as an earthen vessel. Judges vii. 20; Jer. xxii. 28. It is used to denote the crushing of infants on stones, Ps. cxxxvii. 9. The word shiver would well express the idea here — " thou shalt shiver them." ^ Like a potter's vessel. A vessel or instrument made by a potter; a vessel made of clay. This is easily broken, and especially with a rod of iron, and the idea here is that he would crush and subdue his enemies as easily as this could be done. No image could more happily express the ease wuth which he would subdue his foes; and this accords with all the representations of the New Testament — that with infinite ease — with a loord — Christ can subdue his enemies, and consign them to ruin. Comp. Matt. XXV. 41, 46; Luke xix. 27. The sense here is, simply, that the Messiah would be absolute; that he would have power to quell all rebellion against God, and to punish all those that rise up against him; and that on those who are incorrigibly rebellious he would exercise that power, and take effectual means to subdue them. This is merely what is done by all just governments, and is by no means inconsistent with the idea that such a government would be mild and gentle towards those who are obedient. The protection of the righteous makes the punishment of the wicked necessary in all governments, and the one cannot be secured without the other. This verse is applied to the Messiah in the Book of Revelation, ch. ii. 27; xix. 15; comp. xii. 5. See Notes on these passages.
10. Be ivise noiv, therefore, O ye kings. This is to be understood as the language of the psalmist. See introduction to the psalm, § 3. It is an exhortation addressed to the rulei-s and princes whom the psalmist saw engaged in opposition to the pvirpose of Jehovah (vers. 1 — 3) — and hence to all rulers and princes — to act the part of wisdom, by not attempting to resist the plans of God, but to submit to him, and secure his friendship. The psalmist cautions them to take warning, in view of what must certainly come upon the enemies of the Messiah; to cease their vain attempts to oppose his reign, and, by a timely submission to him, to ensure his friendship, and to escape the doom that must come upon his foes. The way of wisdom, then, was not to engage in an attempt in which they must certainly be crushed, but to secure at once the friendship of one appointed by God to reign over the earth. ^ Be instructed. In your duty to Jehovah and his Anointed One; that is, in the duty of submitting to this arrangeinent, and lending your influence to promote it. The word here used, and rendered he instructed, means properly to chastise, chasten, correct; and it here means, be admonished, exhorted, or warned. Comp. Prov. ix. 7; Job iv. 3; Ps. xvi. 7. H Ye judges of the earth. Ye who administer justice; that is, ye rulers. This was formerly done by kings themselves, as it is now supposed to be in monarchical
11 Serve the Lord witli fear, and rejoice mth trembling.
12 'Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled
governments, where the judges act in the name of the king. In Republics, justice is supposed to be administered by the people through those whom they have appointed to execute it. The word here is equivalent to rulers, and the call is on those who occupy posts of office and honour not to oppose the purposes of Jehovah, but to bring their influence to the promotion of his designs. At the same time, it cannot be doubted that it is implied that they should seek to be interested personally in his reign.
11. Serve the Lord tvith fear. With reverence, and with deep apprehensions of the consequences oinot serving and obeying him. That is, serve him in not opposing, but in promoting his purpose of establishing a kingdom under the Messiah, with the deep apprehension that if you do not do it, he will arise and crush you in his wrath. ^ And rejoice. Prof. Alexander renders this shout, and supposes that it refers to the customary recognition of a present sovereign. The word used — ^*'3, gil — means properly to move in a circle, to revolve; and then to dance in a circle, to exult, to rejoice. Then, according to Gesenius, it means to tremble, to fear, from the leaping or palpitation of the heart (Job xxxvii. 1; Hos. x. 5; Ps. xxix. 6). Gesenius renders it here " fear with trembling." The common translation, however, better expresses the sense. It means that they should Avelcome the purposes of Jehovah, and exult in his reign, but that it should be done with a suitable apprehension of his majesty and power, and with the reverence which becomes th%public acknowledgment of God. % With tremhling. With reverence and awe, feeling that he has almighty power, and that the consequences of being found opposed to him must be overwhelming and awful. The duty here enjoined on kings and rulers is that of welcoming the purposes of God, and of bringing their influence — derived from the station ^vhich thej' occupy — to bear in proiTioting the reign of truth upon the earth — a duty binding on kings and princes as weil as on other men. The feelings with which this is to be done are those which belong to transactions in which the honour and the reign of God are concerned. They are mingled feelings, derived fr©m the mercy of God on the one hand, and from his wrath on the other; from the hope which his promise and purpose inspires, and from the apprehension derived from his warnings and threatenings.
12. Kiss the Son. Him whom God hath declared to be his Son (ver. 7), and whom, as such, he has resolved to set as King on his holy hill (ver. 6). The word kiss here is used in accordance with Oriental usages, for it was in this way that respect was indicated for one of superior rank. This was the ancient mode of doing homage or allegiance to a king, 1 Sam. x. 1. It was also the modeof rendering homage to an idol, 1 Kings xix. 18; Hos. xiii. 2; Job xxxi. 27. The mode of rendering homage to a king by a kiss was sometimes to kiss his hand, or his dress, or his feet, as among the Persians. De Wette. The practice or kissing the hand of a monarch is not uncommon in European courts as a token of allegiance. The meaning here is that they should express their allegiance to the Son of God, or recognise him as the authorized King, with suitable expressions of submission and allegiance; that they should receive him as King, and submit to his reign. Applied to others, it means that they should embrace him as their Saviour. ^ Lest he he angry. If you do not acknowledge his claims, and receive him as the Messiah. ^ And ye perish from the way. The wovdi from in this place is supplied by the translators. It is literally, "And ye perish the way." See Notes on
but a little. Blessed " are all tliey that put their trust in him.
Ps. i. 6. The meaning here seems to be either "lest ye are lost in respect to the way," that is, the way to happiness and salvation; or "lest ye fail to find the way " to life; or " lest ye perish bi/ the way," to wit, before you reach your destination, and accomplish the object you have in view. Tlie design seems to be to represent them as pursuing a certain journey or path — as life is often represented (comp. Ps. i. 1) — and as being cut down before tiiey reached the end of their journey. ^ When Ills lorath is kindled. When his wrath burns. Applying to auger or wrath a term wliich is common now^, as when we speak of one whose anger is heated, or who is hot with wrath. •[[ But a little. Prof. Alexander renders this, "For his wrath will soon burn." This, it seems to me, is in accordance with the original; the word " little " probably referring to time, and not to the intensity of his anger. This accords better also with the connection, for the design is not to state that there will be degrees in the manifestation of liis anger, but that his anger would not long be delayed. In due time he would execute judgment on his enemies; and whenever his anger beganto burn, his enemies must perish. \ Blessed are all they that 'put their trust in him. Kings, princes, people; — all, of every age and every land; the poor, the rich, the bond, the free; white, black, copper - coloured, or mixed; all in sickness or health, in ju-osperity or adversity, in life or in death; all, of every condition, and in all conceivable circumstances, — are blessed who put their trust in him. All need him as a Saviour; all will find him to be a Saviour adapted to their w^ants. All who do this are happy (comp. Notes on Ps. i. 1); all are safe in time and in eternity. This gi-eat truth is stated everywhere in the Bible; and to induce the children of men — weak, and guilty, and belp- less — to put their trust in the Son of God, is the great design of all the communications which God has made to mankind.
Eorts in the title to be "A Psalm of •avid," and is the Jirst one to which a title indicatmg authoi-ship, or the occasion on which a psalm was composed, is prefixed. The title is found in the Chaldee Paraphrase, the Latin Vulgate, the Septuagint, the Syriac, the Arabic, and the Ethiopic versions. It is not, indeed, certain by whom the title was prefixed, but there is no reason to doubt its correctness. The sentiments in the psalm accord with the circumstances in Avhich David Avas more than once placed, and are such as we may suppose he would exjyress in those circumstances.
^ 2. The occasion on which the psalm was composed. — The psalm, accorduig to the title, purports to have been written by David, "when he fied from Absalom his son." That is, it was composed at the time when he fied from Absalom — or in view of that event, and as expressive of his feelings on that occasion, though it might have been penned afterwards. Neither of these suppositions has any intrinsic improbability in it; for though at the time when he fied there was, of course, much tumult, agitation, and anxiety, yet there is no improbability in supposmg that these thoughts passed through his mind, and that while these events were going forward, during some moments taken for rest, or in the nightwatches, he may have given vent to these deep feelings in this poetic form. Kimchi says that it w^as the opinion of the ancient Eabbins that the psalm was actually composed when David Avith naked feet, and with his head covered, ascended the jNIount of Olives, as he fied from Jei^usalem, 2 Sam. xv. 30. It is not necessary, however, to suppose that in these circumstances he would actually give himself to the task of a poetic composition; yet nothing is more probable than that such thoughts passed through his mind, and nothing would be more natural than that he should seize the first moment of peace and calnmcss — when the agitation of the scene.=hould O be in some measure over — to embody these thoughts in verse. Indeed, there is evidence in the psabn itself that it was actually penned on some such occasion. There is (vers. 1, 2) an allusion to the great number of his foes, and to those who had risen up against him, and an expression of his agitation and anxiety in view of that; and there is then a statement that he had, in these circumstances, cried unto the Lord, and that God had heard him out of Ms holy hill, and that, notwithstanding these alarms, he had been permitted to lie down and sleep, for the Lord had sustained him (vers. 4, 5). In these cii-cumstances^ after preservation and peace during what he had apprehended would be a dreadful night— what was more proper, or more natural, than the composition of such a psalm as the one before us •'
If the psalm was composed by David, it teas most probably at the time supposed in the title — the time when he tied from Absalom his son. There is no other period of his life to which it could be regarded as fitted, unless it Avere the time of Saul, and the persecutions which he waged against him. Hitzig indeed supposes that the latter was the occasion on which it was written; but to this it may be replied — (a) That there is no direct evidence of this, {b) That the title should be regarded as good evidence, unless it can be set aside by some clear proofs, (f) That the contents of the psalm are no more applicable to the time of Saul than to the time of Absalom. {d) That in the time of the persecutions of Saul, David had not been in such cu— cumstances as are implied in ver. i, "he heard me otct of his holy hilly This, according to the fair construction of the language, must be understood as ref(!rring to Mount Zion (comp. Notes, Ps. ii. 6), and implies that David at the time referred to was the established king, and had made that the seat of his authorit}'. Tliis had not occurred in the time of Saul; and there can be no reason for r.upposing, as Ilitzig does, that Mount ZIoreb is intended.
The flight of David, Avhich is supposed to be referred to here, is described in 2 Sam. XV — xviii. Absalom rebelled against his father; gathered together a great number of the disaffected in the Ivingdom; and under pretence of performing a vow which lie had made, obtained permission to go to Hebron, having gisTU instructions to his followers to meet him, and having made arrangements to be proclaimed king there. So artful had he been, so numerous were his followers, so extensive seemed to be the defection, and so little prepared was Da-\dd to meet it, that the only prospect of safety seemed to be in flight. With a few attendants David left Jerusalem, and passed over the Mount of Olives, designing to seek a place of refuge. This was to him the great trial of his life; for there is no greater trial than the ingratitude of a son when he seeks the life of his father. All the circumstances of this case are such that we should suppose that David would cry to God in some such language as is found in this psalm.
It is indeed objected by Horsley that there is " nothing in the psalm that had any particular reference to this event," and hence he supposes that the title should be, "Prayer of a Believer for Deliverance from the Atheistical Conspiracy." But there is nothing in the original title that corresponds with this; and there is no need for departmg from the common supposition. It is true that there is in the psalm no express mention of Absalom; but the same remark may be made of nearly all the psahns. A considerable portion of David's psalms Avcre doubtless composed in view of the circumstances in Avhich the writer was placed, and were designed to be expressive of his o\a\ feelings on the occasion, but they were also designed for the Church at large, and were intended to be used in the Church in all times to come, and hence a general form is given to the sentiments, and the local allusion is barely refen-ed to, or omitted altogether. It is, perhaps, also an indication of the nature of true devotion, that it will turn away from, or forget, for the time, the personal and local circumstances of distress, and give utterance to sentiments of piety that A\iU express the feelings of the children of God in all ages and in all circumstances. The psalm thus becomes one of general use; and the language is such as is adapted to the use of the Church in all generations.
It is also objected by De \Yette that the psalm is devoid of all the tender feelings Avhich we should suppose the heart of a father would pour out on such an occasion. But to this it may be replied, that this Avas not the occasion to pour out such feelings. The thoughts are fixed on his own danger; on the number of his enemies; on the suddenness of the peril; on the great ingrati-
A Psalm of David, wlieu he fled v from Absalom Ins sou.
T ORD, how are they increased tude and crime of those who had risen up against him. It is a time to look to God "for help; not a time to express atiection for an ungrateful and rebelhous sou. When this sou died — -when he was put to death in violation of the commands and entreaties of himself as a king and a father (2 Sam. xviii. 5, 12, 14) — he poured forth all his heart m language such as had never been used before, and has never been equalled since, 2 Sam. xviii. 33.
§ Z. Analijsis of the psalm. — The psalm is naturally and regularly divided into four strophes or parts, each one embracing two verses; and in thi'ee of them closed by the word iSelah, indicating a pause either in the sense, in the melody, or in both. See Notes on ver 2.
I. The tirst is expressive of the anxiety of the psalmist from the fact that many enemies had risen up agamst him, vers, 1,2.
II. The second expresses his confidence in God in the midst of his troubles, vers. 3, 4. He was his shield and his helper, and he heard his prayer out of liis holv hill.
III. The third refers to the fact that in his troubles he had, contrary to what there had been reason to apprehend, been permitted to lie down calmly and to sleep, and to arise again in the morning. In view of this, refreshed and invigorated by rest, aud having this new proof of the Divine favour and protection, he says that he would not be afraid though ten thousands of people should set themseh'es against liim round about, vers, 5, 6.
IV. In the fourth part, the psalmist calls upon God to arise and save him; for in other times he had smitten his enemies upon their cheek bone, and had broken the teeth of the ungodly, and salvation belonged only unto him, vers. 7,8,
^ A Psalm of David. Literally, belonging to David; that is, belonging to him «as the author. This is marked in the Hebrew as the first verse, and so in the Syriac version, the Latin Vulgate, aud the Septuagint,
that trouble me? many are they that rise up against me.
2 Many thei-e he which say of making in the Hebrew, and in each of these versions, nine verses in the psalm instead of eight, as in our translation. This onaj/ have been prefixed to the psalm by the author himself, for it was not uncommon in ancient times for an author to prefix his name to his own composition, as is commoDly done by the apostle Paul in his epistles. It is not absolutely certain, however, that this was done in the Psalms by the authors'themselves, but it may have been done by him who collected and arranged the Psalms, indicating the prevalent belief in regard to the authorship, and under the Spirit of inspiration. ^ When he fled. On the occasion of his fleeing. That is, it was composed at that time, or was subsequently composed in remembrance of it. See Introd., § 2. ^ From Absalom his son. See Introd., § 2.
1. LoED, hoiu are ihey increased. How are they multiplied; or, how numerous they are. Perhaps the idea is, that at first they seemed to be comparatively few in number, but had now so multiplied as to endanger his crown and life. This is an appropriate expression on the supposition that it refers to Absalom. At first the number of those who adhered to Absalom was not so great as to excite much alarm; but by the arts of a demagogue, by complaining of the government, by saying that if he were made a judge in the land, every man would have justice done him (2 Sam. xv. 4, 5), he won the hearts of the people, and gathered so many under his standard as to make it necessary that the king should flee from Jerusalem to a place of safety. ^ That trouble me. Literally, my enemies. The allusion is to those who were now enlisted under Absalom, and who were engnged in endeavouring to overthrow the govern- ment. ^ Many are they that rise up against me. That is, that have become my enemies.
2. Many there be ivhich say of my soul. Or rather, perhaps, of his "life," for so the word here used — tl?pD) ne' phesh — frequently means (Lev. xvii. 11; Deut. xii. 23; Gen. ix. 4; xxxv. 18; 1 Kings xvii. 21). The object of their persecution, as here stated, was not liis soul, as such, in the sense in which we now understand the word, but his life; and they now said that they were secure of that, and that all things* indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare 2 Sam. xvii. 1 — 4. ^ There is no help for him in God. He is entirely forsaken. He has no power of defending himself, and no hope of escaping from us now, and all the indications are, that God does not intend to interpose and deliver him. Circumstances, in the rebellion of Absalom (2 Sam. xvi. seq.), were such as to seem to justify this taunt. David had been driven away from his throne and his capital. God had not protected him when he liad his armed men and his friends around him, and when he was entrenched in a strong city; and now lie was a forsaken fugitive, fleeing almost alone, and seeking a place of safety. If God had not defended him on his throne and in his capital; if he had sufiered him to be driven away without interposing to save him, much less was there reason to suppose that he would now interpose in his behalf; and hence they exultingly said that there was no hope for his life, even in that God in whom he had trusted. It is no uncommon thing in this world for good men to be in similar circumstances of trial, when they seem to be so utterly forsaken by God as well as men, that their foes exultingly say they are entirely abandoned. ^ Selah, n~p. Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum, or Chaldee Paraphrase, ]''?P-^^!?, lealmin,for ever, or to eternity. In the Latin Vulgate it is omitted, as if it were no part of the text. In the Septuagint it is rendered Aiai^aXjua, supposed to refer to some variation or modulation of the voice in singing. Schleusner, Lex. The word occurs seventy-one times in the Psalms, and three times in the book of Habakkuk, iii. 3, 9, 13. It is never translated in our version, but in all these places the original word Selah is retained. It occurs only in poetr}', and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius {Lex.) supposes that the most probable meaning of this musical term or note is silence, or pause, and that its use was, in chanting the words of the psalm, to direct the singer to he silent, to pause a little, while the instruments played an interlude or harmony. Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable inquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But any one acquainted at all with the character of musical notation will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with lip, higher, loud, or distinct, from?:p, sal, hho< salal, to ascend. Those who are disposed to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin., 'Thesau. Antiq. Sacr.,' tom. xxii.
3. But thou, O LoED, art a shield for me. Not only in these dangers, but in all dangers. The declaration here has a general form, as if he could trust in him at all times. It shows what his feelings were on the occasion here referred to, when dangers stood thick around him, and what his feelings habitually were in times of peril. The shield was a well-known part of ancient armour, of use, according to the ancient modes of warfare, when swords, and spears, and arrows were employed, but of use only then, since they would constitute no defence against a musket or cannonball. They were usually made of tough and thick hides, fastened to a rim, and so attached to the left arm that they could be readily thrown before the body when attacked, or so that, as they were usually held, the vital parts of the body would be protected. See Notes on Eph. vi. 14 — 16. From this use of the shield it was natural to speak of God as the shield, or the Protector of his people — an appellation which is often given to him in the Scriptures (Gen. xv. 1; Deut. xxxiii. 29; 2 Sam. xxii. 3; Ps. xxviii. 7; cxix. 114; cxliv. 2; xxxiii. 20; Ixxxiv. 11; Prov. xxx. 5. ^ My glory. ^My honour, or the source of my honour. That is, he bestows upon me all the honour that I have, and it is my glory that I may put my trust in him. I regard it as an honour to be permitted, in times of danger and trouble, to rely on him — a sentiment in which every true child of God will unite. ^ And the lifter up of my head. The head, in time of trouble and sorrow, is naturally bowed down, the lifter up of mine head.
4 I cried unto the Lord with
as if overpowered with the weight of affliction. See Ps. xxxv. 14: " I bowed down heavily as one that mourneth for his mother;" Ps.xxxviii. 6: " I am bowed down greatly; I go mourning all the day." Comp. Ps. xlii. 5; xliv. 25; Ivii. 6; John xix. 30. To lift up the head, therefore, or to raise one up, is to relieve his distresses, or to take away his troubles. Such a helper, David says, he had always found God to be, and he looks to him as one who is able to help him still. That is, he feels that God can so entirely take away his present griefs as to reinstate him in his former happy and honourable condition.
4. I cried unto the LOED. That is, in these troubles, as he had always done in affliction. The form of the verb here is future — " I will cry" or call unto the Lord; probably, however, designed to state a general habit with him, that when troubles came he always called on the Lord. He speaks now of himself as if in the midst of the trouble; gives utterance to the feeling which he has always had in his sorrows; and says, " I udll call upon the Lord," thus declaring his purpose to make his appeal confidently to him. Thus, the language is not so much retrospective as it is indicative of the uniform state of his mind in the midst of afflictions. *([ With my voice. Not merely mentally, but he gave utterance to the deep anguish of his soul in words. So the Saviour did in the garden of Gethsemane (Matt. xxvi. 39); and so, perhaps, most persons do in deep affliction. It is natural then to cry out for help; and besides the fact that we may hope that any prayerthen, though mental only, would bring relief by being answered, there is a measure of relief found by the very act of giving utterance or vent to the deep and, as it were, pent-up feelings of the soul. In calmer times we are satisfied with unuttered aspirations, with gentle
my voice, and lie heard me out of his holy hill. Selah.
5 I laid me down and slept;
ejaculations, with sweet mental communion with God; in overwhelming trials we give utterance to our feelings in the earnest language of pleading. ^ And he heard me. Or, "then he hears mej" that is, when I call. The psalmist refers to what he had constantly found to be true, that God was a hearer of prayer. ^ Out of his holy hill. Zion. See Notes on Ps. ii. 6. That was the place to which David had removed the ark, and which was regarded, therefore, as the peculiar dwelling-place of the Most High. To him, as dwelling in Zion, prayer was accustomed to he offered, and there he was accustomed to answer prayer. To this fact David here refers as one that had been illustrated in his former days. To that God who had thus answered him he felt that he might confidently appeal now. ^ Selah. Indicating another strophe or musical pause. See Notes on ver. 2. 5. I laid me down and slept. Notwithstanding these troubles and dangers I had such confidence that God hears prayer, and such calm trust in his protection, that I laid me down gently and slept securely. The psalmist mentions this as a remarkable proof of the Divine protection and favour. He was driven from his capital, his throne, and his home. He was compelled to wander as a poor fugitive, accompanied by only a few friends. He was pursued by enemies, who were numbered by thousands. He was made an exile, and persecuted by his own son; and with this son there were men uf age and of experience in war. The forces of his enemies might come upon him at any moment. In these circumstances, persecuted as he was, and under all the anxiety and distress which he felt in view of the ungrateful conduct of his own son, he regarded it as a singular proof of the Divine favour, and as an illustration of the peace which confidence in God gives to those who put their trust in him, that on such a dreadful night he was permitted to lie calmly down and sleep. As such a proof and illustration it may be regarded here:— a proof of the unspeakable value of the Divine favour, and an illustration of the effect of confidence in God in giving calmness and peace of mind in time of trouble. Ps. cxxvii. 2. ^ 7 awalced. Still safe and secure. He had not been suddenly attacked by his foes, and made to sleep the sleep of death; he had not been crushed by anguish of spirit. That we are " awaked " in the morning after a night's refreshing slumber; that we are raised up again to the enjoyments of life; that we are permitted again to greet our friends and to unite with them in the privileges of devotion, should always be regarded as a new proof of the goodness of God, and should lead to acts of praise. We have no power to awake ourselves; and when we remember how many are taken away from our world each night — how many there are who lie down to sleep to wake no more, we should never rise from a bed of repose without giving our first thoughts in gratitude to our Great Preserver. ^ For the Loed sustained me. He kept me from danger; he preserved me from death. And it is as true now as it was then, that God is the supporter of life when men sleep. He guards us; he causes the action of the heart to be continued as it propels the blood through our frame; he s'ecures the gentle heaving of the lungs, both when we slumber and when we wake. 6. 1 toill nut he afraid. As the result of this new proof of the Divine protection, and in view of all that God has done and has promised, the psalmist now says that he would not be afraid though any number of foes should rise up against him. Perhapsi\\\?, confiding-' and exulting spirit may be regarded
6 1'-/ will not be afraid of ten thousands of people, that have set themselves against me round
iu some measure as the result of the cahn and refreshing slumber which he had enjoyed. Tlie mind as well as the body had been refreshed and invigorated. With the bright light of a new mornhig he looked with more cheerful views and hopes on the things around him, and felt new strength to meet the dangers to which he was exposed. Who in trouble and sorrow has not felt this? Who has not experienced the influence of the slumbers of a night and of the light of the morning, in giving uew^ vigour and inspiring new hopes, as if the returning day was an emblem of brighter scenes in life, and the passing away of the shades of night a token tliat all trouble and sorrow would flee away? ^ Of ten thousands of people. Myriads: — Though myriads are arrayed against me. He does not, of course, pretend to any exactness liere; but he felt that the number of his enemies was very great. This tvas the case in the rebellion of Absalom. Ahithophel proposed to Absalom to "choose out twelve thousand men " with whom he might pursue after David, implying that the number with him was actually much greater than that, (2 Sam. xvii. 1.) % That have set themselves against tne. That have arrayed themselves against me; or that have risen up iu rebellion against me. ^ Roundabout. Intending to hem me in on every side. Of course this was to be apprehended in such a rebellion; yet David says that he could now look with calmness on all this, for he had confidence in God. Comp. Ps. Ivi. 3.
7. Arise, O Lokd, This is a common mode of calling upon God in the Scriptures, as if he had been sitting still, or had been inactive. It is, of course, language taken from human conceptions, for in the intervals of active etfort, in labour or in battle, we
7 Arise, O Lord; save me, O my God; for thou hast smitten all mine enemies upon the cheek-
sit or lie down, and when we engage in toil we arise from our sitting or recumbent posture. So the mind accustoms itself to think of God. The idea is simply that David now calls upon God to interpose in his behalf and to deliver him, •([ Save me, O my God. He was still surrounded by numerous enemies, and he, therefore, calls earnestly upon God to help him. In accordance with a common usage in the Scriptures, and with what is right for all the people of God, he calls him his God: — "O my God," That is, he was the God whom he recognised as his God in distinction from all idols, and who had manifested himself as his God by the many mercies which he had conferred on him. % For thou hast smitten all mine enemies. That is, informer exigencies, or on former occasions. In his conflicts with Saul, with the Philistines, and with the surrounding nations, he had done this; and as the result of all he had established him on the throne, and placed him over the realm. In the remembrance of all this he appeals with the full confidence that what God had done for him before He would do now, and that, notwithstanding he was surrounded with numerous foes. He would again interpose. So we may derive comfort and assurance iu present trouble or danger from the recollection of what God has done for us in former times. He who has saved us in former perils can still save us; we may believe that he who did not forsake us in those perils will not leave us now. ^ Upon the cheek-bone. This language seems to be taken from a comparison of his enemies with wild beasts; and the idea is, that God had disarmed them as one w^ould a lion or tiger by breaking out his teeth. The cheek-bone denotes the bone in which the teeth are placed; and to smite that, is to disarm the animal. The bone; thou hast "broken the teeth of the ungodly.
idea here is not that of insult, therefore; but the meaning is simply that he had deprived them of the power of doing hhn wrong. ^ T/iotc Jiast broken the teeth of the ungodly. The same idea is here expressed under another form, as if the teeth of wild animals were broken out, rendering them harmless. As God had thus disarmed his enemies in times past, the psalmist hoped that he would do the same thing now, and he confidently called on him to do it.
8. Saloation belongeth unto the LoED. That is, it appertains to God alone to save. The psalmist had no expectation of saving himself; he had no confidence in the unaided prowess of his owa arm. If he was to be saved lie felt that it was to be only by God, and the praise of this was to be given to Him. The particular reference here is to temporal deliverance, or deliverance from the dangers which surrounded him then; but the declaration is as true of spiritual deliverance — of the salvation of the soul — as it is of deliverance from temporal danger. In both cases it is true that God only saves, and that all the praise is due to him. ^ Thy blessing is tipon thy people. Or perhaps, rather, " thy blessing be upon thy people," regarding this as a prayer rather than an afprmation. It is true, indeed, as an affirmation ((;omp. Ps. ii. 12); but it accords better with the connection here, and is a more appropriate conclusion of the psalm to regard it as a petition, expi-essing an earnest desire that the blessing of God might ever rest upon his own people. Then the thoughts of the psalmist are turned away from his own perils to the condition of others; from his individual case to that of the Church at large; and he prays that all others may find the same favours from God which he had so richly enjoyed, and which he hoped still to enjoy. It is one of the cliaracteristics of true piety thus to turn from our own condition to that of others, and to desire that what we enjoy ma}^ be partaken of by the people of God everywhere.
^ 1, The title of the psalm.— The title of this psalm is " To tlie chief ^Musician on Keginoth. A psalm of David." This phrase in the title, " To the chief INIusician," occurs at the beginning of fiftythree psalms, and at the close of the hymn in Hab. iii. 19. It is uniformly rendered "to the chief ^Musician," and means that the psalm was intended for him, or Avas to be given to him, probably to regulate the manner of performing it. In no one instance does the title imply that he was the author. Tlie word rendered ''Chief]\Iusiciau,"rT*i^73—?«^>2afc~a«'a/i/?, is derived from Tl^^ — natzahh, properly meaning to shine, but not used in kal. In the Piel fonn it means to be conspicuous; to be over anything; to becliief; to be supeiintendeiit (2 Chron. ii. 2, 18; xxxiv. 12), and then it means to lead in music. The meaning of the fonn used here, and in the other places where it occurs as a title to a psalm, is " Chief Musician," or precentor; and the idea is, that the psalm is to be performed under his dii-ection; or that the music is to be dii-ected and adapted by him. In the ease before us there is a particular designation of the instrument that was to be employed in the music; which occiu-s also in Ps. vi., liv., Iv., Ixi., Lx^di., Ixxvi.; where the same instrument is mentioned as here. In Ps. viii., Ixxxi., Ixxxiv., another instrument is mentioned; and in Ps. xlv., Ix., Ixxx., another instrument still. It would seem that the author of the psalm frequently adapted his poem to a particular kind of instrument, but left the further arrangement of the music to the precentor himself. The woxdiNeginoth^ -^XxxxdloiXeginah — T['y^y^—menns]n-o'^ex\\ string ed in sir uments. It occurs in the title of the following psalms, iv., vi., liv., Iv., Ixvii., Ixxat.. It means in these cases that the psalm was designed to be sung with the accompaniment of some stringed instrument, or under the dhection of the musician, who presided over the department of stringed instruments. It designates nothing- as to the kind of stringed instruments which were to be employed.
\^ 2. Tlie axthor of the psalm. — This psalm, like the preceding, purports to be a psalm of David, and there is no reason to doubt the correctness of this opinion. Indeed, there is some internal probability that, if the former psalm was composed by him, this was also; for as that appears" to be a mornbuj i)salni (Ps. iii. o), so this seems to be its counterpart, and to be designed to bean evening \)%?i\.VL\^ vers. 4, 8. The general resemblance in the structure, and the reference in the one to the morning, and in the other to the evening, show that the two were designed, probably, to be a khid of double psalm, to be used on the same day, the one in the morning, and the other in the evening. If this is so, and if David was the author of the third psalm, then there is the same reason to suppose that he was the author also of this. It may be added there has been a general concurrence of opinion in the belief that the psalm was written by David.
\ 3. The occasion on which the jjsalm was composed. — There is nothing in the psalm, or in the title, to determine this Cjuestion, and it is now impossible to settle it with certainty. The Jewish interpreters generally, and most Christian expositors, suppose that it was composed on the same occasion as the preceding, in relation to the rebellion of Absalom. Eut there is nothing in the psalm itself which, will certainly detennine this, or Avhich would make it improbable that it might have been composed at some other time in the life of David. It should be said, however, that there is nothing in the psalm which is inconsistent with that supposition, especially as the manifest purpose of the psalm is to make the occasion, whatever it was. one on which to utter great thoughts that would be valuable at all times. There is some internal evidence that this psalm was composed in reference to the same circumstances as the preceding, with this difference, that thrit was when the writer was in the midst of his troubles, and when he thought it a great mercy that he had been permitted to enjoy a night of quiet rest (Ps. iii. 5); this, when he had obtained deliverance from those troubles, and now felt that he coidd give himself to calm repose without anxiety and fear, vei-. 8.
»J 4. The contents of the psalm.— The psalm expresses general confidence in
God, and a general sense of security. The writer is conscious, indeed, that he has enemies, and that they would " turn " his "glory into shame" if they could; that they are false men who seek his ruin by detractions (ver. 2), but still he has confidence in God that all will bo well. Though he has enemies who are seeking to destroy him, yet his mind is so calm that he feels that he can commit liimself confidently to God, and lie down and slumber. The general subject, therefore, of the psalm is the fact that confidence in God will make the mind calm in the midst of troubles, and that reliance on his protecting care will enable us to give ourselves at night to undisturbed repose. The following points occur in the psalm on this general subject, (rt) The Avriter calls on God to hear him, and makes it the ground of his petition that he had formerly heard him — that he had enlarged him when he was in distress, ver. 1.
(b) He addresses directly his enemies, and gives them counsel as to what thei/ ought to do, vers. 2—5. He solemnly appeals to them, and asks them how long they would persevere in attempting to turn his glory into shame, A'er. 2; he conj ures them to remember that all their efforts must be in vain, since the Lord had set apart him that was godly for himself, and would protect him, ver. 3; he exhorts them to stand in awe, and to fear the consequences of the course which they were pursuing, and exhorts them to take proper time to reflect upon it — to think on it in the night, when alone with God, and when away from the excitements of the day, ver. 4; and he entreats them to become themselves true worshippers of God, and to ofler to him the sacrifices of righteousness, ver. 5.
(c) He contrasts the sources of his own joy and theirs, vers. 6, 7. They were seeking worldly good, and endeavoured to find their happiness in that alone; he desired more than that, and, as the chief source of his joy, asked that God would lift upon him the light of his countenance. He had experienced this, and he says that God "had put gladness into his heart more than in the time that their corn and wine increased." He had more real happiness in the conscious favour of God than the greatest worldly prosperity without that could afford. Keligion wil 1, in time of trouble, give more ti-ue happiness than all that the world can bestow.
(d) As the result of all, and in view
To llie 1 clii&f Musician on Neginotli.
EAR me when I call, O God of my righteousness: thou hast enlarged me ivlien I was in distress; 2 have mercy upon me, and hear my prayer.
2 O ye sons of men, how long
of all these mercies and comforts, he says that he Avill He calmly dovra and sleep. Though he had enemies, his mind is composed and calm; though there may be dangers, he can confide in God; and though he may be less prospered in worldly things than others, he has a joy in religion superior to all that the world can give; and that makes the mind calm as the body is committed to rest in the darkness of the night, ver. 8.
1. Sear me lolien I call. When I pray. The word hear in such cases is always used in the sense of "listen to/' "hear favourably," or "attend to;" hence in the literal sense it is always true that God hears all that is said. The meaning is, " hear and answer me," or grant me Avhat I ask. % O God of my righteousness. That is, O my righteous God. This is a common mode of expression in Hebrew. Thus, in Ps. ii. 6, "hill of my holiness," meaning " my holy hill;" Ps. iii. 4, " his hill of holiness," meaning "his holy hill." The psalmist here ajjpeals to God as Ms God — the God in whom he trusted; and as a righteous God — a God who would do that which was right, and on whom, therefore, he might rely as one who would protect his own people. The appeal to God as a righteous God implies a conviction in the mind of thepsalmist of the justice of his cause; and he asks God merely to do right in the case. It is not on the ground of his own claim as a righteous man, but it is that, in this particular case, he was wrongfully persecuted; and he asks God to interpose, and to cause justice to be done. This is always a proper ground of appeal to God. A man may be sensible that in a particular case he has justice on his side, though he has a general conviction thatlie himself is a sinner; and he may pray to God to cause his enemies to do right, or to lead those whose office it is to decide the case, to do what ought to be done to vindicate his name, or to save him from wrong. ^ Thou hast enlarged me when I was in distress. That is, on some former occasion. When he was pressed or confined, and knew not how to escape, God had interposed and had given him room, so that he felt free. He now implores the same mercy again. He feels that the God who had done it in former troubles could do it again; and he asks him to repeat his mercy. The prayer indicates confidence in the power and the uiichangeableness of God, and proves that it is right in our prayers to recall the former instances of the Divine interposition, as an argument, or as a ground of hope that God would again interpose. ^ Have mercy upon me. In my present troubles. That is. Pity me, and have compassion on me, as thou hast done in former times. Who that has felt the assurance that God has heard his prayer in former times, and has delivered him from trouble, will not go to him with the more confident assurance that he will hear him again?
2. O ge sons of men. Turning from God to men; from Him in whom he hoped for protection to those who were engaged in persecuting him. We are not, of course, to suppose that they were present with him, but tiiis is an earnest, poetic remonstrance, as if they were with him. The reference is doubtless to Absalom and his followers; and he calls them "sons of men," as having human feelings, passions, and purposes, in strong distinction from that righteous God to whom he had just made his solemn appeal. God was holy, true, and just, and he might appeal to Him; they will ye turn my glory into sliame; how long will ye love vanity, and were ambitious and wicked, and from them he had nothing to hope. He looked upon God as righteous altogether; he looked upon them as altogether depraved and wicked. God he regarded as his just Protector; them he regarded as seeking only to wrong and crush him. ^ I£oio loi\g. The phrase here used niiglit refer either to time or to extent. How long in regard to time, — or to what degree or extent will you thus persecute mo? The former, however, seems to be the true signitication, ^ Will ye turn my glori/ into shame. My honour, or what becomes my rank and station. If this refers to the rebellion in the time of Absalom, the allusion is to the fact that his enemies were endeavouring to rob him of his sceptre and his crown, and to reduce him to the lowest condition of beggary and want; and he asks with earnestness how long tliey intended to do him so great injustice and wrong. % Will ye love vanity. Comp. Notes on Ps. ii. 1. That is, how long will you act as if you were in love with a vain and impracticable thing; a thing which must be hopeless in the end. The idea is, that God had chosen him, and anointed him, and had determined that he should be king (ver. 3), and therefore that their efforts must he ultimately unsuccessful. The object at which they were aiming could not be accomplished, and he asks how long they would thus engage in what must, from the nature of the case, be fruitless. *[ And seek after leasing. Tiie Avord leasing is the old English word for lie. The idea here is, that they were pursuing a course which would yet prove to be a delusion — the hope of overturning his throne. The same question, in other respects, may be asked now. Men are seeking that which cannot be accomplished, and are acting under tlie influence of a lie. Wh:it else are the promises of permanent happiness in the pursuits of pleasure and ambition? What else seek after leasing? Selah. 3 But know that the Lord are their attempts to overthrow religion and virtue in tlie world? ^ Selah. See Notes on Ps. iii. 2.
3. But knoio. This is addressed to those whom, in the previous verse, he had called the "sons of men;" that is, his foes. This is designed to show them that their opposition to him must be vain, since God had determined to set him apart for his own service, and would thei-efore hear his prayer for relief and protection. •If That the LoED hath set apart. That Jehovah had done this; tliat is, that he had designated him to accomplish a certain work, or that he regarded him as an instrument to perform it. He would, therefore, protect him whom he had thus appointed; and their efforts were really directed against Jehovah himself, and must be vain. ^ Him that is godly for liimself. For his own purposes, or to accomplish his own designs. The reference is here undoubtedly to the psalmist himself; that is, to David. The word " godly," as applied to himself, is probably used in contrast with his enemies as being engaged in wicked designs, to wit, in rebellion, and in seeking to dispossess him of his lawful throne. The psalmist felt that his cause was a righteous cause, that he had done nothing to deserve this treatment at their hands; and that he had been originally exalted to the throne because God regarded him as a friend of himself and of his cause; and because he knew that he would promote the interests of that cause. The word here rendered '■^ godly," l''Dn> 7ihasid,is derived from Ipn, hesed, which means desire, ardour, zeal; and then kindness, benignity, love toward God or man. Here the word properly denotes one who has love to God, or one who is truly pious; and it is correctly rendered godly. Comp. Ps. XXX. 4, 5; xxxi. 23; xxxvii. 28. The idea is, that as God had appointed him for his own great jjurposes, the real aim of the rebels was to oppose liatli set apart Lim that is godly for himself: the Lord vnll hear when I call unto him,
Jehovah; and the purposes in which they were engaged could not, therefore, be successful. ^ The Loed ivill hear when I call luito him. As I am engaged in his service; as I am appointed to accomplish a certain purpose for him, I may confidently believe that he will hear me, and will deliver me out of their hands, is not this always the true ground of encouragement to pray — that if God has a purpose to accomplish by us he will btar our prayer, and save us from danger, and deliver us out of the hand of our enemies? And should not this be the main design in our prayers — that God tvoulcl thus spare us that we may accomplish the work which he has given us to do?
4. Stand in awe. Still addressed to those who in ver. 2 are called " sons of men;" that is, to his enemies. This is rendered by Prof. Alexander, " Rage and sin not." The Chaldee Paraphrase renders it, " Tremble before him, and sin not." The Latin Vulgate, Irascimini — "be angry." The LXX.6pyt^E(T0£ /cat /i>)ajLia|Ordr£re, " Be ye angry, aud sin not" — a rendering which Paul seems to have had in his eye in Eph.iv. 26, where the same language is found. It is not necessary, however, to suppose that, in this case, or by so quoting this language, Paul meant to give his sanction to the Septuagint translation of the passage. The truth doubtless is, that he found this language in that version, and tliat he quoted it, not as a correct translation, but as exactly expressing an idea which he wished to convey, — in the same way as he would have quoted an expression from a Greek classic. It was made to convey an inspired sentiment by his use of it; wiiether it was a fair translation of the original Hebrew was another question. For the meaning of the sentiment, see Notes on Eph. iv. 26. The original word here— T^i"!, ragaz, — means to be moved, disturbed, disquieted, thrown into commotion; aud as this may be by anger, fear, or grief, so the word comes to be used with reference to any one of these things. — Gesenius, Lex. The connection here w^ould seem to require that it should be understood with refei'ence to fear — since we cannot suppose that the writer Avould counsel them to be moved or agitated by wrath or anger, and since there was no ground for exhorting them to be moved by grief. The true idea is, doubtless, that which is conveyed in our translation — that they were to fear; to stand in awe; to reflect on the course which they were pursuing, and on the consequences of that course, aud by so doing to cease from their plans, and to sin no further. God had determined to protect him whom they were engaged in persecuting, and, in prosecuting their plans, they must come into contlict with His power, and be overcome. The counsel, therefore, is just such as may properly be given to all men who are engaged in executing plans of evil. ^[ And sin not. That is, by continuing to prosecute these plans. Your course is one of rebellion against Jehovah, since he has determined to protect him whom you are endeavouring to drive from his throne, and any further prosecution of your schemes must be regarded as additional guilt. They had indeed sinned by what they had already done; they would only sin the more unless they abandoned their undertaking. ^ Commune ivilli your oicn heart. Heb., " Speak with your own heart;" that is, consult your own heart on the subject, and be guided by the result of such a deliberation. The language is similar to what we often use when we say, " Consult your better judgment," or " Consult your feelings," or " Take counsel of your own good sense;" as if a man were divided against himself, and his passions, his ambition, or his avarice, were contrary to his own better judgment. The word heart liere i^ used in the sense in which we
commune with jour own heart upon your bed, and be still.
HOW use it as denoting the seat of the aflections, and especially of rin^ht aflbctions; and the meaning is, " Do not take counsel of, or he influenced by, \our head, your will, your passions, your evil advisers and counsellors; but consult your own better feelings, your generous emotions, your sense of right, and act accordingly." Men would frequently be much more likely to do right if they would consult their hearts as to what should be done than they are in following the counsels which actually influence them. The secret, silent teachings of the heart — the heart when unbiassed and uninfluenced by bad counsellors — is often our best and safest guide. *^ Upon your led. Admii-able advice to those who are engaged in plans of wickedness. In the silence of night; in solitary musings on our bed; when withdrawn from the world, and from all the promptings of passion and ambition, and when, if at any time, we cannot but feel that the eye of God is upon us, the mind is most likely to bo in a proper state to review its plans, and to inquire whether those plans can be expected to meet the Divine approbation. ^ And be still. When you are thus quiet, reflect on your doings. For a mo>t beautiful description of the eflect "of night and silence in recalling wicked men from their schemes, see Job xxxiii. 14 — 17. Comp. Notes on that passage. ^ Selah. This, as explained in the Notes on Ps. iii. 2, marks a musical pause. The pause here would well accord with the souse, and would most happily occur after the allusion to the quiet communion on the bed, and the exhortation to be still.
5. OJfer the sacrifices of righteousness. Offer righteous saoriHces; that i^. sacrifices prompted by right motives, and in accordance with the prescriptions in the law of God. This appears to be addressed also to those who in ver. 2 are called " sons of men;" tliat is, those who were arrayed against the psalmist. According to the common opinion this psalm was composed by David on occasion of his being driven from his throne and kingdom; and, of course, Zion, the ark, and the tabernacle, were in the hands of his enemies. The exhortation here may be, either that, as his enemies were now in possession of the usual seat of public worship, they would conduct the worship of God by keeping up the regular dady sacrifice; or, more probably, it means that in view of their sins, particularly in this rebellion, and as the result of the calm reflection to wiiicli he had exhorted them in ver. 4, they should now manifest their repentance, and their purpose to turn to God, by presenting to him an appropriate sacrifice. They were sinners. They were engaged in an unholy cause. He exhorts them to pause, to reflect, to turn to God, and to bring a sacrifice for their sins, that their guilt might be blotted out. *^ And pi(t your trust in the LORD. That is, turn from your evil ways, and confide in God in all his arrangements, and submit to him. Comp. Ps. ii. 12. 6. There be many that say. Some have supposed, as Do Wette and others, that the allusion of the psalmist here is to his own followers, and that the reference is to their anxious fears in their misfortunes, as if they were poor and forsaken, and knew not from whence tlie supply of their wants would come. Tlie more probable interpretation, however, is that the allusion is to the general anxiety of mankind, as contrasted with the feelings and desires of the psalmist himself in reference to the manner in which the desire was to be gratified. That is, the general inquiry among mankind is. Who will show us good?
will show us any good? Lord, lift thou up the light of thy countenance upon us.
7 Thou hast put gladness in
Or, where shall we obtain that which seems to us to be good, or which will promote our happiness? % Who tcill shoio us any good / The word *' any " here is improperly supplied by the translators. The question is more emphatic as it is in the orig-inal — " Who will show us good /" That is, Where shall happiness be found? In what does it consist? How is it to be obtained? What will contribute to it? This is the general question asked by mankind. The answer to this question, of course, would be very various, and the psalmist evidently intends to place the answer which lie would give in strong contrast with that which would be given by the mass of men. Some would place it in wealth; some in honour; some in palaces and pleasure grounds; some in gross sensual pleasure; some in literature; and some in refined social enjoyments. In contrast with all such views of the sources of true happiness, the psalmist says that he regards it as consisting in the favour and friendship of God. To him that was enough; and in this respect his views stood in strong contrast Avith those of the world around him. The connection here seems to be this — the psalmist saw those persons who were arrayed against him intent on their own selfish aims, prosecuting their purposes, regardless of the honour of God and the rights of other men; and he is led to make the reflection that this is the general character of mankind. They are seeking for happiness; they are actively employed in prosecuting their own selfish ends and purposes. Thej^ live simply to know how they shall be happy, and they prosecute any scheme which would seem to promise happiness, regardless of the rights of others and the claims of religion. ^ Lord, lift thou xip the light of thy countenance upon us. That is, in contrast with the feelings and plans of others. In the pursuit of what they regarded as good they were engaged in purposes of gain, of pleasure, or of ambition; he, on the contrary, asked only the favour of God — the light of the Divine countenance. The phrase, " to lift up the light of the countenance " on one. Is of frequent occurrence in the Scriptures, and is expressive of favour and friendship. Wlien we are angry or displeased, the face seems covered with a dark cloud.; when pleased, it brightens up and expresses benignity. There is undoubtedly allusion in this expression to the sun as it rises free from clouds and tempests, seeming to smile ui^on the world. The language here was not improbably derived from the benediction which the High Priest was commanded to pronounce when he blessed the people of Israel (Num. vi. 24 — 26), " The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace." It may be added here, that what the psalmist regarded as the supreme good — the ftwour and friendship of God — is expressive of true piety in all ages and at all times. While the world is busy in seeking happiness in other things — in wealth, pleasure, gaiety, ambition, sensual delights — the child of God feels that true happiness is to be found only in religion, and in the service and friendship of the Creator; and, after all the anxious inquiries which men make, and the various experiments tried in succeeding ages, to find the source of true happiness, all who ever find it will be led to seek it where the psalmist said his happiness was found— in the light of the countenance of God.
7. Thou hast put gladness in my heart. Thou hast made me happy, to wit, in the manner specified in ver. 6. Many had sought happiness in other things; he had sought it in the favour of the Lord, and the Lord had given him a degree of happiness which they had never found in the most pros-
my heart, more tlian in tlie time that their corn and their wine increased.
8 I will " both lay me down in peace, and sleep: for thon, Lord, only makest me dwell in safety.
perous worldly condition. This happiness had its seat in the "heart," and not in any external circumstances. All true happiness must have its seat there, for if the heart is sad, of what avail are the most prosperous external circumstances? ^ More than in the time. More than they have had in the time referred to; or, more than I should have in such circumstances. ^ That their corn and their loine increased. When they were most successful and prosperous in worldly things. This shows that when, in ver. 6, he says that many inquired who would show them any good, what they aspired after was worldly prosperity, here expressed by an increase of corn and wine. The word rendered corn means grain in general; the word rendered tcine — liiil^ri — terosh — means properly must, new icine, Isa. Ixv. 8. The reference here is probably to the joy of harvest, when the fruits of the earth were gathered in, an occasion among the Hebrews, as it is among most people, of joy and rejoicing.
8. I will both lay me doion in peace, and sleep. The word " both " here means at the same time; that is, I will alike be in peace, and I will lie down and will sleep; I will have a mind at peace (or, in tranquillity) when I lie down, and will sleep calmly. This is said in view of his confidence in God, and of his belief that God would preserve him. He had put his trust in him; he had sought his liappiness in him, and now he felt assured that he had nothing to fear, and, at peace with God, he would lie down and compose himself to rest. This is the counterpart of what is said in Ps. iii. 5. There he says in the morning, that, though surrounded by fear, he had been permitted to lie calmly down and sleep; here he says, that, though he is surrounded by fear, he has such confidence in God, that he will give himself to quiet slumber. His mind was free from anxiety as to the result of the present troubles; he had calm confidence in God; he committed all to him; and thus gave himself to rest. No one can fail to admire the beauty of this; and no one can fail to perceive that entire confidence in God, and an assurance that all things are under his control, are best adapted of all things to give peaceful days and nights. ^ For thou, LoKD, onli/ makest me dwell in safetif. There are two ideas here: («) One a confidence that he would abide in safety; (i) the other, tliat he owed this entirely to the Lord. He had no power to defend himself, and yet he felt assured that he would be safe — for he put his trust entirely in the Lord. The whole language implies unwavering trust or confidence in God, and is thus instructive and useful for all. It teaches us (1) that in the midst of troubles we may put our trust in God; and (2) that religion is adapted to make the mind cahn in such circumstances, and to enable its possessor to lie down without anxiety in the slumbers of the night, and to pursue without anxiety the duties of the day.
^ 1. Author of the psahn.—ll\\\?.^%'A\\\ also purports to be a psalm of David, and there is nothing in it to lead us to doubt that this opinion is correct. It is ascribed to him in all the versions, and by all the ancient Hebrew writers, and the contents are such as Ave might expect from him.
\ 2. The occasion on which the psalm IV as composed.— Tin?, is not specified in the title to the psalm, and there is nothing in the psalm itself that can enable us to determine it with certainty. There can be no improbability in supposuig that there were some events in the life of David, or that there were some particular circumstances, which suggested the thoughts in the psalm, but all those local and personal allusions are suppressed, as it does not appear to have been the writer's object to disclose private feelings, but to give utterance to sentiments, though perhaps suggested by private and personal considerations, which might be of permanent use to the cliurch at all times.
There is evidence in the psalm itself that the author at the time of its composition was beset by enemies, and that he was in the midst of peril from the designs of violent men, vers. 6, 8, 9, 10. "\Vho those enemies were, however, he does not specify, for the object Avas to express sentiments that would be of use to all who might be in similar circumstances, by showing what were the true feelings of piety, and what was the real ground of trust for the people of God at such times; and this object would not have been furthered by any specifications in regard to the foes which surrounded him at the time.
Flaminius (see Roscnmiiller) supposes tliat the psalm was composed in the time of Saul, and in reference to the persecutions which David experienced then; but nrost interpreters have referred it to tlie time of Absalom's rebellion. ]\Iost of tlie Jewish writers, according to Kimclii (see De Wette), suppose that it had reference to Doeg and Ahithophel; but, as De Wette remarks, since they lived at different times, it cannot be supposed that the psalm had reference to them both. There is no improbability in supposing that the psalm was composed with reference to the same circumstances as the two preceding, — that important event in the life of David when his own son rose up in rebellion against him, and drove him from his throne. In those prolonged and fearful troubles it is by no means improbable that the royal poet would give utterance to his feelings in more than one poetic effusion, or that some new phase of the trouble would suggest some new reflections, and lead him anew to seek consolation in religion, and to express his confidence in God. The psalm has a sufficient resemblance to the two preceding to accord with this supposition, and it can be read with profit with those scenes in view.
^^ 3. Co)iteiits of the psalm. — The psalm, so far as the sentiment is concerned, may be properly regarded as divided into four parts: —
I. An earnest prayer of the author to God to hear him; to attend to his cry, and to deliver him, vers. 1—3. His prayer in the morning he would direct to liini, and with the returning light of day he would look up to him. In his troubles his first act would be each day to call upon God.
II. An expression of unwavering confidence in God as the protector and the friend of the righteous, and the enemy of all wickedness, vers. 4—7- God, he was assured, had no pleasure in wickedness; would not suffer evil to dwell in his presence; would abhor all that was false and deceitful, and he might therefore, in all Ms troubles, put his trust in him. In view of this fact — this characteristic of the Divine nature — he saj'S that he would enter his holy temple, Avhere prayer was accustomed to be made, with confidence, and worship with profound reference, ver. 7.
III. Prayer to God, in vicAV of all this, for his guidance and protection in his perplexities, vers. 8 — 10. He felt himself sun-ounded by dangers; he was in perplexity as to the true way of safety; his enemies were powerful, numerous, and treacherous, and he beseeches God, therefore, to interpose and to deliver him from them— even by cutting them off. He prays that they might fall by their own counsels, and that, as they had rebelled against God, they might be checked and punished as they deserved.
IV. An exhortation, founded on these views, for all to put their trust in God, vei's. 11, 12. AVhat he had found to be true, all others would find to be true; and as he in his troubles had seen reason to put his trust in God, and had not been disappointed, so he exhorts all others, in similar circumstances, to do the same.
To the chief musician. See Note on the title to Ps. iv. H TJpon Nehiloth. The title of Psalm iv. is, " upon Neginoth." As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided o-ver those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here,Xehiloth— m^^Di, sing, n^^n:— is supposed by Geseniusj Lex.., to denote a flu^e, or pipe, as being jt?e>'- fomted, from hhx\—hhalal,tQhore. The word occurs only in this place. Very
rjIVE ear to my words, O Lord; ^ consider my meditation.
various opinions have been entertained of its meaning. See Hengstcnbcrg:, Com. The Latin Vulgate and the Scptuagint understand it as meaning inheritance — the same as n^nD — nahhalah, and as being somehow designed to refer to the })eople of God as a lieritage. Lat. Yulg. in tinem pro ca, qute hereditatem consequitur, psahnus David. So the Septuagint— tiTTtp T^? K\r\povotxovay\<;. So Luther, Fiir das Erbe. AVhat was the precise idea affixed to this it is not very easy to determine. Luther explains it, " according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desirmg that the people of God maj' be faithful to him, and may always adhere to him." The true interpretation, however, is CATidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of nmsic specitied. Why it was adapted particularly to that instrument of music cannot now be determined. Horsley renders it " upon the flutes." Comp.'Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158—170. ^ A Fsalm of David. See introd. to Ps. iii.
1. Give ear to my tvords, O LoED. We naturally incline the ear towards any one when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his n-oi'ds — to what he was about to express as his desire. He intended to express only what he wished to be granted. ^ Consider my meditation. Understand; perceive; for so the word rendered consider properly means. He desired that he would regard the real import of what is here called his meditation; that is, he wished him not merely to attend to his u-ords, but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be
2 Hearken nnto the voice of my cry, my King, and my God: fov unto tliee will I pray.
sincere and truthful, yet they could not express all his meaning. There were desires of the soul which no language could convey — deep, nnuttered " groanings " (com p. Koni. viii. 26, 27), which could not be uttered in language. There is a difference, however, in rendering the word translated meditation. JMost interpreters regard it as derived from TTyn, hayah, to meditate (see Notes on Ps. i. 2), — and as thus denoting thouyht, or meditation. Gesenius and some others regard it as derived from *2rr, ^iayay, obsolete root, — meaning to set on fire, to kindle; and hence, that it means here heat, fervour of the mind; and then, fervent cry, or prayer. See Rosenmiiller also in loc. De Wette concurs with Gesenius, and supposes that it should be rendered siyh or complaint. Prof. Alexander renders it thonyht. Horsley renders it " my sighing," but says he is in doubt whether it refers to an " internal desire of the mind," in opposition to ivords in the former part of the verse, or to a "prayer uttered soito voce, like the private prayer usually said by every person before he takes his seat in the church" — the " internal motion of the mind towards God." It is not easy to determine the true meaning, but the probability is that it refers to an internal emotion — a fervent, ardent feeling — perhaps finding partial expression in sighs (Kom. viii. 26), but which does not find expression in words, and wliich words could not convey. He prayed that God would attend to the n-hole desires of the soiil — whether expressed or unexpressed.
2. Hearken unto the voice of my cry. My cry for assistance. The word voice refers to the utterance of his desires, or to his expi'essed wishes in a time of trouble. % My Kiny, and my God. Though he was him-
3 My voice slialt thou hear in tlie morning, O Lord; in tlie
morning will I direct my prayer unto thee, and will look up.
self a king, yet he acknowledged his subjection to God as his supreme Ruler, and looked up to Him to protect him in his dangers, and to restore him to his rights. He was, at the same time, his God— his covenant God— to whom he felt that he was permitted to come in the hour of trouble, and whose blessing he was permitted to invoke. ^ For unto thee tvill I pray. He had no one else to go to in his troubles, and he felt that he might approach the living God. It was his fixed purpose— his regular habit— to pray to him, and to seek his favour and friendship, and he felt that he was permitted to do so now. 3. My voice shalt thou hear in the morning, O Loed. The voice of prayer. Comp. Notes on Ps. iii. 5. Probably he refers here to a general habit of praying in the morning, though he makes a particular reference to his circumstances at that time. Comp. Ps. Iv. 17. The psalmist felt, doubtless, that while it was a general duty and privilege to call upon God with the return of each morning, there was a special reason for it in the circumstances in which he then w^as. See the introduction to the psalm. He was then surrounded by enemies, and was in danger, and it was only in God that he could hope for protection even for a single day. The propriety of looking to God in the morning by prayer commends itself to any reflecting mind. Who knows what a day may bring forth? Who knows what temptations may await him? Who can protect himself from the dangers which may encompass him? Who can enable us to discharge the duties which are incumbent on us every day? Feeble, helpless, sinful, prone to err, in a world of temptation, and surrounded by dangers alike when we see them and when we do not, there is an obvious fitness in looking to God each morning for his guidance and protection; and the resolution of the psalmist here should be the firm purpose of every man. ^ In the morning. Regularly; each morning. % Will I direct my prayer tcnto thee. Marg., as in Heb., set in order. The word here used — '!|1^\ orach — means properly to place in a row, to put in order, to arrange, e.g., to place wood upon the altar (Gen. xxii. 9; Lev. i. 7); to arrange the showbread on the table (Ex. xl. 23; Lev. xxiv. 6, 8). There is, not improbably, an allusion to these customs in the use of the word here; and the meaning may be, that his prayer would be a regularly arranged service before God. It would be a kind of morning sacrifice, and it would be arranged and performed with a suitable regard to the nature of the service— the fact that it was rendered to the great God. There would be a devout regard to propriety — a serious and solemn attention to the duties involved in the act as the worship of a holy God. Prayer should not be rash; it should not be performed negligently or with a light spirit; it should engage the profound thought of the soul, and it should be performed with the same serious regard to time and to propriety which was demanded in the solemn and carefully prescribed rites of the ancient temple-service. ^ And will look tip. The word here used— HD^, tzaphah— means, properly, to^look about, to view from a distance. In Isa. xxi. 5, it refers to a tower which has a wide prospect. Comp. Cant. vii. 4. The idea here is properly that he would watch, narrowly and carefully (as one does who is stationed on a tower), for some token of Divine favour — for souie answer to his prayer — for some Divine interposition— for some intimation of the Divine will. This is, perhaps, equivalent to the Saviour's repeated command to " watch and pray." The notion of looking vp is not necessarily in the word here used, but it indicates the state of mind where there is deep
4 ^ For tlioii ari not a God that hatli pleasure in wickedness; neither shall evil dwell with thee.
5 The foolish shall not stand 3
in thy sight: thou hatest all workers of iniquity.
6 Thou shalt destroy them that
4. For ihnu art not a God that hath pleasure in toickedness. The psalmist here refers to a well-known and well-understood characteristic of the Divine Being, that he was holy and pure, and that he could not have any pleasure in furthering the designs of wicked men. This is said with reference to his enemies, who were thus wicked; and tlie idea is that God would not, and could not, consistently with his nature, further their designs. This is the ground of encouragement which he had to pray — that he was conscious that his own aims were right, and that his cause was just, and that God could not favour the cause of the ungodly. This is still, and always will be, a ground of encouragement in prayer. If we know that our cause is right, we may look to God to favour it; if a cause is wrong, we cannot look to him to iur terpose to advance it. Good men, therefore, pray; wicked men do not. % Neither shall evil dioell with thee. The same idea is here expressed in another form. If God should show favour to the wicked, it would seem as if he admitted them to his habitation, as we do our friends and those in whom we delight. But as God would not do this, the psalmist feels that it was proper for him to call upon Him to deliver him from wicked men. 5. The foolish. Referring still to his enemies, as having this character, and urging the fact that they had such a character as a reason why God should hear him, and deliver him. The word foolish here, D^^bln holelim, is used to denote the wicked, under the common idea in the Scriptures that sin is folly. Comp. Ps. xiv. 1. It is rendered by Professor Alexander, the proxid or insolent. The Chaldee renders it deriders; Lat.
Vulg. unjust; Sept. transgressors; Gesenius, Lex., proud. So De Wette. The common idea, however, is the correct one, referring to the wicked under the idea that they were fools, as all sin is supreme folly. ^ Shall not stand in thy sight. Shall not be allowed to be in thy presence; that is, thou wilt not approve their cause, or favour them. See Notes on Ps. i. 5. % Thou hatest all ivorkers of iniquity. All that do wrong. He refers here, also, to a general characteristic of God, but still with an implied and immediate reference to his enemies as sustaining this character, and as a reason why he appealed to God to defend his cause. Nothing is more constantly affirmed in the Scriptures than that God hates all forms of evil. 6. Thou shalt destroy. Thou wilt bring to ruin; thou wilt cause to perish; that is, cause to perish as the wicked are caused to pei'ish, by being punished. The idea is that God could not approve their cause; could not favour them; could not give them prosperity, and that they must be overthrown and punished. As in the previous verses, so here, David refers to this as a general characteristic of God, but with an implied reference to his enemies. ■|[ Them that speak leasing. Lies; the word leasing being the old Saxon word to denote falsehood. See Ps. iv. 2. It is not found elsewhere in our common version. The allusion here is to his enemies, and the idea is that they were false and treacherous; a description which will well apply to them on the supposition that this refers to the rebellion of Absalom. See the introduction to the psalm. ^ The LOED icill ahhor. Will hate; will hold in abomination. That is, he will show his abhorrence by punishing such as are here referred to. ■[[ The bloody and deceitful man. The
7 But as for me, I will come
into thy house in the multitude of thy mercy; and in thy fear will I worship toward ^ thy holy temple.
man of blood and fraud; the man who sheds blood, and is guilty of treachery and fraud. Marg., man of bloods and deceit. The "man oi bloods" — "the plural form being commonly used where there is reference to bloodguiltiness or murder." — Prof. Alexander. See Gen.iv. 10; Ps.li.l4. The idea seems to be that of shedding much blood. The reference here, as before, is to a general characteristic of the Divine mind, with a special reference to the character of David's enemies, as being distinguished for fraud and blood-guiltiness. On the supposition (see introduction) that this refers to the rebellion of Absalom, there can be no difficulty in seeing the propriety of the application. It was on tliese grounds that the psalmist directed his prayer to God. He was confident that his Avas a righteous cause; he was as sure that his enemies were engaged in a wicked cause; and he felt, therefore, that lie might go before God and seek his interposition, with the assurance that all his attributes, as a righteous and holy God, would be enlisted in his favour. God has no attribute which can take part with a sinner, or on which a sinner can rely; the righteous can appeal to every attribute in the Divine nature as a ground of confidence and hope.
7. But as for me. While it is their characteristic that they are wicked, and have no desire to serve God; and while with such characteristics they can have no hope of access to God, and no reason to suppose that he will bear their cry, I am inclined to enter his house, and I feel the assurance that he will listen to my prayer. In character and in feelings he was wholly unlike them. ^ I tciU come into thi/ house. Indicating bis expectation and his hope that he would yet be permitted to enter the courts of the Lord, from which he was now driven away (see the introduction to the psalm), and his purpose thus to acknowledge God. The word house here refers to the tabernacle, which was regarded as the house or dwelling place of God. The word was applied to the entire structure, embracing all the courts, as being sacred to God, as the word was subsequently to the whole of the temple. It was the Holy of Holies, however, which was regarded as the peculiar dwelling-place of God, and that none were permitted to enter but the high priest, and he but once in the year. (See Notes on Heb. ix. 1-7). % In the multitude of thy mercy. In thine abundant mercy. He expected to be delivered from his present troubles, and he felt assured that God would permit him again to enter his earthly courts, and to offer his vows and thanksgivings there. % And in thy fear. In profound reverence for thee. Feai", or reverence, is often employed to denote devotion or worship. h Will I worship toivard thy holy temple. The worshippers were not permitted to enter the temple, but worshipped toivards it; that is, looking towards it, or prostrating themselves towards it as the peculiar dwelling-place of God. If they were in the courts around the temple, they worshipped with their faces towards the place w^here God was supposed to reside; if they were far away, even in distant lands, they still directed their faces towards Jerusalem and the temple, as the Mohammedans now do towards Mecca. See Notes on Dan. vi. 10. It has been objected, from the use of the word temple here, that this psalm could not have been written by David, as the temple was not built until the time of Solomon. But in reply to this it may be observed that the word here used — rs^n* haikal —
8 Lead me, O Lord, in tliy righteousness because of ^ mine enemies; make thy way straight before my face.
9 For there is no 2 faithfulness
in 3 their mouth; their inward part ia ^ very wickedness; their throat is an open sepulchre; they flatter with their tongue.
is a word of large signification, and might be applied to any place of worship. It means, pi-operly, a large and magnificent building, a palace, Prov. XXX. 28; Isa. xxxix. 7; Dan. i. 4; and then, the place where Jehovah was supposed to reside, or the place of his worship; and might be applied to the tabernacle as well as to the temple. In fact, it is often applied to the tabernacle that was in use before the building of the temple, 1 Sam. i. y; iii. 3; 2 Sam. xxii. 7. Comp. Gesenius, Lex.
8. Lead me, O LoED, in thy rigli' teoiisness. That is, conduct me safely in the manifestation of the principles of justice or righteousness which belong to thy nature. David felt assured that his was a righteous cause, and that he might make his appeal to God on the ground of the justness of that cause. Such a ground of appeal is always proper when we are in danger or in trouble from the injustice of others, for we may always ask of God to interpose, and to cause that which is right to be done. % Because of mine enemies. On account of my enemies, or in respect to them; that is, that they may not triumph, but that I may be vindicated and may be delivered from them. ^ MaTce thy loay straight before my face. The way in which thou wouldst have me to walk. That is, mark out or make plain before me the path for me to tread — the path in which thou wilt deliver me. He was in perplexity, and knew not which way to go, and he looks up to God for guidance and direction.
9. For there is no faithfulness in their mouth. There is nothing in them which can be confided in; nothing in their promises and declarations. They are false and treacherous, and I can, therefore, only appeal to thee. It is easy to see the propriety of this statement, and of those which follow, on the supposition that this refers to the rebellion of Absalom. Absalom had gone to Hebron on a false pretence (2 Sam. xv. 7 — 10), and every act of his in this whole transaction had been treacherous and false. ^ Their inward part. Not only their external conduct, but their hearts, their principles, their motives. This was fairly to be inferred from their conduct. The object of the psalmist is to show that they were wholly depraved in all that properly constitutes character or that entered into moral conduct. ^ Their throat is an oj)en sepulchre. That is, as the grave is open to receive its victim, so is their throat open to devour or swallow up the peace and happiness of others. The main idea is that they are false, treacherous, not to be confided in, slanderous. This passage, with the following, is employed by the apostle Paul to demonstrate the universal depravity of man. See Notes on Rom. iii. 13. *\ They flatter with their tongue. He had referred to the " inward part," or the heart, and to the throat as being depraved and evil; he now refers to another member of the body as being equally depraved — the tongue. Instead of being employed to utter truth, and to give expression to the real feelings of the heart, it was employed to flatter others, with a view to lead them astray, or to make use of them for base and selfishpurposes. The propriety of this representation as applicable to Absalom and his coadjutors no one can fail to see (comp. 2 Sam. xv. 1 — 6). It is also to an eminent degree the characteristic of the wicked in general. On this, also, see Notes on Rom. iii. 13.
10 1 Destroy thou them, O God; let them fall -by their OAvn counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee. 11 ' But let all those that put
10. Destroy thou them, O God. The word here reudered destroy is translated by Prof. Alexander " condemn"— "condemn them; literally, make them gniUy; that is, recognise and treat them as such." The Hebrew word QlIJK, asham, means to fail in duty, to transgress, to be guilty; in Hiph., the form used here, according to Gesenius, to " punish; and hence to destroy," {Lex.) The idea in the mind of the psalmist seems to have been that he desired, since they were undoubtedly guilty, that God would regard and treat them as such. It is not that he wished that God would make them guilty; or that, in itself considered, he desired that they should be found to be so, or that, in itself considered, he wished them to be punished or cut off; but it is that, as they loere guilty, and as they were pursuing a course which tended to overthrow the government of the laud, and as they were at war with God and with the best interests of the ]ieople, God would interpose and stay their progress, — that he would show himself to be a righteous and just God. There is no evidence of any private malignity in this prayer, or of any spirit of private revenge. It is a prayer which corresponds with all the efforts, and consequently with all the loishes of every good man, that the violators of law may be arrested and punished. In this, assuredly, there is no wrong. ^ Let them fall hy their oion counsels. So as to show that they brought this judgment upon themselves. The wish is, that their plans, which were evil, might come to nought, and tend to their own overthrow. That is, the psalmist did not wish to imbrue his hands in their blood, or to be made the agent in their destruction; but he desired that God would himself interpose, so that their own plans might be made the means of quelling the rebellion. If men are so wicked that they must perish, it is desirable that it should be seen that they perish by their own guilt and folly. ^ Cast them out. Expel them; drive them away; let them not be successful in taking possession of the throne, and in overturning the government. % In the 7nuUitude of their transgressions. In the abundance of their sins, or as a consequence of the number and the aggravation of their offences. The design of the psalmist is to fix the attention on the great number of their sins as a reason why they should not be successful. Such a prayer is not wrong, for it would not be right to pray that sinners in the abundance of their sins, or in consequence of the multitude of their sins, should be successful and prosperous. The fact that they are such sinners is, under a righteous administration, a reason why they should not be successful, not why they should he. ^ For they have rebelled against thee. This is given as a reason why the psalmist prayed that they should be cut off. It was not that they had wronged him; it w'as because they had rebelled against God; and it was right, therefore, to hope and to pray that he would interpose and vindicate his government and law. There is no spirit of private revenge manifested here, and nothing said that would encourage or foster such a spirit. All that is said here is but carrying out what every magistrate must feel who executes the laws, and is what he endeavours himself to do; for it is desirable that the wicked — the violators of the law — the enemies of their country— should be arrested and prosecuted. See General Introduction, § 6. 11. But let all those that put their trust in thee rejoice. Com p. Notes on Ps. ii. 12. That is, they have occasion to rejoice in thee and in thy protectiou.