Notes on the Old and New Testaments

2. For, lo, the wicJced lend their boiv. These are to be regarded as the words of the persons referred to in the previous verse, who had advised the persecuted psalmist to flee to the mountains. In this verse reasons are suggested for that advice. The reasons are, that the enemy was pre-

arrow upon tlie string', that tliey may i privily slioot at the upright in heart.

3 If the foundations *be destroyed, what can the righteous

paring for an attack, and that at an unexpected moment the attack would be made unless he sbould effect his escape. Apprised of the danger, he might now make good his escape, and avoid the peril which was impending. The common weapon in war, as in hunting, was the how and arrow. The process of preparing for the use of the bow consisted in bending it, and properly adjusting the arrow. The Hebrew word used here is tread; " the wicked tread upon the bow;" that is, with a view to bend it. The lx)w was made of steel, or strong wood, or pieces of ivory framed together, and it often required great strength — beyond the strength of the arm — to bend it so as to adjust the string. Hence the foot wa^ placed upon the centre, and the two ends drawn near to each other. % They make ready their arrow upon the string. Hebrew, "they^^ or fix the arrow upon the string." That is, they plac!i the end of tlie arrow in the proper place upon the string of the bow. ^[ That they may 2»'ivi/y shoot at the upright inheart. Marg., as in the Hebrew, in darkness. That is, that tliey may do it secretly or treacherously. They do not intend to do it in open day, or (as we should say) "in a fair tight;" but they mean to do it when their victim is not aware of their design. The phrase, " the upright in heart," may either denote their own conviction that those whom they designed so to attack were upright in heart — thus knowing that they were innocent; or it may be a statement of the advisers in the case, that those whom they counselled ivere thus upright — a statement on their part that the attack was made on the righteous. The latter is probably the true construction.

3. If the foundations he destroyed. These are still to be regarded as the words of the psalmist's advisers; or as an argument why he should make his escape. The word " foundations," here, refers to those things on which society rests, or by which social order is sustained — the great principles of truth and righteousness that uphold society, as the foundations on which an edifice rests uphold the building. The reference is to a destruction of those things in a community, when truth is no longer respected; when justice is no longer practised; when fraud and violence have taken the place of honesty and honour; when error prevails; when a character for integrity and virtue affords no longer any security. This is sn))posed to be the case in the circumstances referred to in the psalm, when there was no respect paid to truth and justice, and when the righteous, therefore, could find no security. It is under these circumstances the advice is given (ver. 1), that the righteous should seek safety in flight. ^ IVhat can the righteous do I What source of safety or confidence has he? His trust for his own safety, and for the good of society, has always been in the prevalence of just principles, and he has no other resource. Whatever others may do; whatever reliance they may place on such things, he can have no confidence in fraud, dishonesty, and error — in secret machinations and plans of treachery and deceit. His rehance is, and must be, in the prevalence of just principles; in the observance of law; in the diff'usion of truth; in plans and deeds which are honourable and pure. When these no longer prevail, the argument is, there is nothing on which he can repose confidence in executing the plans on which his heart is fixed, and his proper course would be to fiee (ver. 1). Part of this is true; part not. It is true that all the hope of the righteous

4 The Lord is in liis ' holy I heaven: his eyes behold, his eyetemple, the Lord's throne is in ' lids try, the children of men.

is in the prevalence of principles of truth and justice, and that for the success of the ohjects nearest to his heart, whether of a private or public nature, he has no other resource or hope; but it is not always true, even when injustice, fraud, and error prevail, that he should withdraw Irom society and seek his safety in flight, and leave the world to its own course. His presence may be the very thing to counteract this; his duty may be to remain and face the evil, and to endeavour to secure a better state of things. So the psalmist understood in his case.

4. T/ie LOED is in his holy temple. Heb., " Jehovali is in the temple of his holiness." Tliat is, he is in heaven, regarded as his temple or dwelling-place. This is the answer of the psalmist to the suggestions of his advisers tliat he should flee from danger. The answer is, in substance, that he had nothing to fear; that he had a protector in heaven; and that he might appeal to Him for defence. The idea is, that God, the protector of the righteous, is always in the heavens; that his throne is always accessible; and that to it the persecuted may come, and may always be safe. ^ The Lord's throne is in heaven. God is a king, ruling the universe. As such, the seat of his power or dominion is represented as in heaven, where he administers his government. That throne is fixed, and the affairs of his universe will be administered with justice. The righteous, therefore, may hope in his protection, and need not flee when the wicked assail them. The idea here is that of unwavering confidence in God as sitting upon the throne of the universe, and as administering its affairs with justice and truth. Comp. Isa. Ixvi. 1, " Heaven is my throne." See Notes on that verse. ^ His eyes behold. He sees everything in all parts of his vast empiro,' and therefore he knows all the purposes of the wicked, and all the wants of the rigliteous. The thought here, as one imparting a sense of safety, is, that God sees us. He is not ignorant of what our enemies are doing, and he is not ignorant of what we need. If he were, the case would be different. We might then despair of safety, and feel that our enemies could overcome and destroy us. It is much, in the trials of life, to have this assurance — this constant feeling -^that God sees us. He knows our condition, our wants, our dangers; he knows all that our enemies are doing — all their machinations against us. Knowing all this, we may be assured that he will interpose when it is best that he should interpose, and that he will suffer nothing to come upon us which it is not best that he should permit. When evil befals us, therefore, it does not come because God does not know it, or because he could not prevent it, but because, seeing it all, he judges that it is best that it should thus occur. Comp. Gen. xvi. 13. ^ His eyelids try. That is, they prove, penetrate into, as if by seeing through them. The "eyelids" here are synonymous with the eyes. The form of the language is varied in accordance with a custom common in Hebrew, and there is attributed here to the eyelids what properly belongs to the eyes — the power of seeing. ^ The children of men. All men, good and bad. He knows them all — all their purposes, their designs, their wishes, their dangers. He knows, therefore, what our enemies are doing; he knows what are our perils; and we may safely leave our cause with him. We should not, therefore, listen to the counsel which advises us to flee (ver. 1), but should rather put our trust in him who dwells in the heavens.

5. The LoED trieth the riyhteons. That is, he proves them, searches them, tests the reality of their piety.

eons: but the wicked, and Hm that loveth violence, his soul hateth.

rain ^ snares, fire ^ and brimstone, and an 2 horrible tempest: this shall he the portion of their cup.

His dealings with them are such as to test the genuineness of their religion, and are designed to show their sincerity and the real power of their religious principles. It is not for the purpose of destroying them, or punishing them, that he deals with them as he does, but it is to show the reality of their attachment to him. This Ianguage seems here to be used to show the feeling of the persecuted and afflicted author of the psalm. He understood the reason why these calamities were suffered to come upon him, — to wit, as a trial of his faith; — and therefore it was his duty to remain and bear these troubles, and not to attempt to escape from them by flight. He says, therefore, that these troubles in the case of the righteous were in strong contrast with the purpose of the Divine dealmgs towards the wicked, on whom God would " rain" snares, fire, and brimstone. In their case his judgments were for the purpose of punishing and destroying; in the case of the righteous it was to " try" them, or to test the reality of their religion. ^ But the loicJced. The wicked in general. All the wicked. ^ And him that loveth violence. Eeferring particularly here to those who were engaged in persecuting him who was the author of this psalm. They were contemplating acts of violence towards him (ver. 2); he says that all such persons were the objects of the Divine displeasure, and would be appropriately punished. ^ Mis soul hateth; i.e. he hates. God is often spoken of in language appropriate to man; and he is here referred to as having a soul, — as he is elsewhere as having eyes, hands, or feet. The meaning is, that all such persons were the objects of the Divine abhorrence, and that the Divine dealings with them were not, as with the righteous, to tri/ them, but to punish and destroy them. Knowing this, the persecuted author of the psalm, instead of fleeing, calmly committed himself and his cause to God.

6. Upon the tvicked. Upon all the wicked. % lie shall rain. He shall pour down as in a furious tempest. ^ Snares. It seems rather incongruous to speak of raining down " snares," — understanding by the word snares, as it is used with us, that which entangles, as the snares by which we catch a bird, or by which a wild animal is taken. Comp. Notes on Job xviii. 8 — 10. The word here used, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficulties; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a " rain," is denoted that such means of their arrest and punishment would exist in abundance, so that they could not escape. ^ Fire and brimstone. There is probably an allusion here to the destruction of Sodom and Gomorrah, Gen. xix. 24. As those cities were eminent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As they were destroyed on account of their wickedness, so will all the wicked be destroyed. ^ And an horrible ternpest. As a furious blast of wind sweeps away houses and ti-ees, spreading wide desolation, so will the wicked be swept away by the manifestation of the wrath of God. \ This shall be the portion of their cup. That is, this shall be what they shall drink. See Notes on Isa. li. 17. The idea is, that the Lord holds out to them a cup for them to drink — a cup containing a deadly mixture. The allusion

7 For the riglitcoiis Lord loveth righteousness; his coun-

is to tho mode ©f administering punishment by a poisonous druught — not an unfrequent mode of punishment in ancient times. The idea in the whole verse is, that the wicked woukl be destroyed, and that, therefore, there was nothing ultimately to be apprehended from them. God would protect his own friends, and would destroy all those that sought their hurt. In these circumstances the righteous should confide in him as their protector, and not " flee."

7. For the righteous Loed loveth righteousness. This would be more correctly rendered, " For Jehovah is righteous; he loves righteousness." The idea is, that God is himself righteous, and consequently he loves those who are righteous. He may be confided in, tliei'efore,by the righteous as their friend, and being under his protection they have nothing to fear. •^ His countenance doth behold the upright. The word rendered " countenance" is, in the Hebrew, in tho plural number; — literally," Yn?, faces." It is not easy to account for this use of the plural, though it is common in the Scriptures. There may be an allusion to the fact that man seems to have two faces — one on the right side, and one on the left, two eyes, two cheeks, two nostrils, etc., as if made up of two persons. Applied to God, it has no other signification than it has when applied to man; nor should we seek to find anything mystical in the fact that the plural form is used. The term here, like the eyelids in ver. 6, is equivalent to eyes, since the most remarkable feature of the countenance is the eyes; and the idea is, that God looks upon the upright; that is, he sees their dangers and their wants; he looks upon them with favour and aflection. Being thus constantly under his eye, and being objects of his favourable regard, they can have nothing to fear; or, in other words, they are safe. This, then, is the argument of the righteous man, in reply to the suggestion (ver. 1) that he should ^^ jlee " from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the righteous, nothing. The one is never safe; the other, always. The one will be delivered out of all his troubles; the end of the other can be only ruin.

This psalm purports to be " A Psalm of David," and then? is no reason to doubt that it was composed by him. On wliat otcasion it was composed is now unknown, and there is nothing in the psalm itself to enable us to decide. Some ha.v(; supposed that it was written in view of the persecution of David by Saul; and others, that it was in view of the rebellion of Absalom. There is nothing in the ])salm, however, which shows that it has any special reference to those persecutions or troid)lc3; nothing whieli might not have been uttered if those troubles had never occurred. All the expressions in the psalm are of a general cliara(;ter, and seem rather to refer to a ])revailing state of iniquity than to any particular manifestation of wickedness as pertaining to the psalmist himself.

The psalm undoubtedly docs refer to prevailing iniquity, and it is not difficult to determine to Avhat/o/vn of iniquity it refers. It was a general failure of fidelity among good men; a general withdraAval from active duties of such men as had befoi-e been found faithful; a want of that firnmess and zeal Avhich it was proper to expect from those who professed to be good men. Particularly it refers to ])revailing modes of speech among those from whom it was right to expect better thmgs:— a condition in Avhich there was a want of seriousness and sincenty in conversation; in which flattery abounded; in which double meanings in conversation were i:C)mmon; in which promises solemnly madt; could not be relied on; and in which tlu'n^ was, in consequence, great wrong done to the poor and tlie unsuspecting— those who, on account of their ignorance and their unsuspicious nature, wcre_ greatly injured by pultuig coutidence in such

TJELP, Loud; for the godly man ceasetli; for the faithful fail from among the children of men.

promises and assurances. In this state of things the psahnist felt that it was proper to call on God to protect those who were exposed to such Avrongs.

I. A statement of the prevailing condition of things, as a reason \vh}- it was proper for God to interpose, vers. 1, 2.

II. The fact that the Lord Avould interpose in such cases, and would cut oil" this (lass of persons, vers. 3-5.

III. The strong contrast between the words of the Lord and the language Avhich was tlien in prevalent use, ver. 6. The words of the Lord were pure; pure as silver tried by the severest tests of lire.

IV. A deep conviction on the part of the psalmist that God looidd be the protector of those Avho were thus exposed to injur}' and wrong; particularly he would keep them from the purposes of such a generation for ever, ver. /•

V. The closing verse, " The wicked walk on every side, when the vilest men are exalted" (ver. 8), seems to be but the carrying out of the idea of the Divine protection in the psalm: "Let the A\icked walk about, therefore, on every side wlien vile men are exalted to power; for God is tlie protector of his people, and all sucli men are under his control." Or it may be the statement of a fact that Avickedhess did abound, or that wmwseemedio be unrestrained when Avicked men were in power, though with the idea that God saw them, ancl would eo check and restrain them that the injured and the wronged would be protected.

The title to the psalm— "To the chief Musician upon Sheminith "— is the same as that of the sixth Psalm, except that the words "On Neginoth," used there, are here omitted, bee Notes on that psalm.

1. Help, LoED. Heb., " Save, Jehovah." The idea is that there was no human help, and, therefore, the Divine help is implored. The psalmist ■ saw that those on whom reliance was usually placed for the promotion of the cause of truth and virtue now failed, and hence he invites the Divine interposition. ^ For the godly man. The word here used properly denotes the merciful man — "T^DH, hhasid. It is a term applied to the righteous, because it-is a prominent trait in the character of a pious man that he is merciful, kind, benignant. Hence the general character is often denoted by the special characteristic; in the same way as we speak of a pious man as a good man, a just man, a righteous man. The idea suggested by the use of the term here is, that it is alwai/s a characteristic of a pious man that he is merciful or benignant. Comp. Ps. iv. 3; xxxii. 6, where the same word is rendered godly; — Ps. xxx. 4; xxxi. 23; xxxvii. 28; \. 5; lii. 9; Ixxix. 2; Ixxxv. 8, where it is rendered saints; — and Deut. xxxiii. 8; Ps. xvi. 10; Ixxxvi. 2; Ixxxix. ] *J, where it is rendered holy. ^ Ctascth. The word here used — ^'Ci^.gamar — means properly to bring to an end; to complete; to perfect. Hence it means to come to an end, to cease, to fail. Gesenilis. — This might occur either by their being cut off by death; ot by their ceasing to exert their influence in favour of religion; tliat is, by a general prevalence of wickedness among those who professed to be the friends of God. The latter seems to be the meajiiiig here, since, in the following verses, the psalmist proceeds to specify the manner in which they ^'fail," not by death, but by speaking vanity, falsehood, and flattery. That is, their conduct was such that their influence failed, or was lost to the community. No reliance could be placed on them, and, therefore, the psalmist so earnestly calls on God for his interposition. The idea is, that when men professing religion become conformed to the w orld, — when they live like other men, — when they cease

2 They speak vanity every one with his neighl)oiir: iLnth flattering lips, and with ' a double heart, do they speak.

3 The Lord shall cut off all flattering lips, and the tongue that speaketh 2 proud " things;

to e.xert an influence in favour of })iety, — when they fall into habits of sin, it is a time to call on God with special earnestness for his aid. Often such conduct on the part of the professed friends of religion makes such an appeal to God more proper than even the death of good men does, for, in the latter case, their influence is simply icifkdraivu; in the former, not only is this influence which they might exert lost to the church, but there is a positive bad influence to be counteracted. The fall of a professor of religion into sin is a greater loss to the church than his death would be. ^ For the faithfid. Those who profess faith; those who are bound by their vows to he faithful to God and to his cause. The word is equivalent to the helieving, and is properly expressive of trust or faith in God. *ji Fail from among the children of men. Fail, as above noted, by their misconduct; by being false to the trust committed to them.

2. They spealc vanity. This is a statement of the manner in which the " godly " and the " faithful " fail, as stated in ver. 1. One of the ways was that there was a disregard of truth; that no confiden<;e could be placed on the statements of those who professed to be pious; that they dealt falsely with their neighbours. The word vanity here is equivalent to falsehood. What they spoke was a vain and empty thing, instead of being the truth. It had no reality, and could not be depended on. ^ Every one with his neighbour. In his statements and promises. No reliance could be placed on his word. IF With Jlattering lips. Heb., *' Lips o^ smoothness." The verb froni which the word here used is derived — "ph"^, hhaUik — means properly to divide, to distribute; then, to make things equal or smooth; then, to make smooth or to shape, as an artisan does, as with a plane; and then, to make things smooth with the tongue, that is, to flatter. See Ps. v. 9; Prov. v. 3; xxvi. 28; xxviii. 23; xxix. 5. The meaning is, that no confidence could be placed in the statements made. There was no certainty that they were founded on truth; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess, — usually with some sinister or base design, f And ivith a double heart. Marg,, as in Heb., a heart and a heart; that is, as it were, with two heart?, one that gives utterance to the words, and the other that retains a different sentiment. Thus, in Deut. XXV. 13, the phrase in Hebrew, a stone and a stone means, as it is translated, " divers weights " — one stone or weight to buy with, and another to sell with. So the flatterer. He has one heart to give utterance to the words which ho uses towards his neighbour, and another that conceals his real purpose or design. No confidence, therefore, could be placed in such persons. Comp. Notes on Job xxxii. 22.

3. The LoED shall cut off. This might be rendered, " May the Lord cut ott"," implying a wish on the part of the psalmist that it might occur. But probably the common rendering is the correct one. It is the statement of a solemn truth, designed for warning, that all such persons would be punished. ^[ All flattering lips. The meaning is, that he will cut ofl'all persons who use flattery; that is, he will cut them oft" from the favours which he will show to his own ])eople, or will puni.sh them. The word here used is the common one to denoto disowning or excommunicating, and F2

4 Who have said, "With our tongue will we prevail; our lips are ^ our own: who is lord over

5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith the.LoKD:

derives its meaning from the act of separating ofteuders from a community. See Gen. xvii. 14; Lev. xvli. 10; xviii. 29; xx. 3, 6; ei scepe. % And the tongue that speaJceth proud things. That boasts, or is self-confident. For an example of this, see Isa. xxviii. 15; and compare the Notes on that passage. It was this disposition to falsehood, flattery, and boasting, which constituted' the fact stated in ver. 1, that " godly " and " faithful " men — men on whom reliance might be placed, whose word might be trusted, and whose proraised aid in the cause of truth might be depended on — had seemed to " fail " among men. That is, no such men could he found.

4. JVho have said. Who habitually say. This does not mean that they had formally and openly said this — for none would be likely to do so — but that they had practically and really said this by their conduct. They acted as if it were the real principle on which they framed their lives, that they might use their tongues as they pleased. '^ With our tongue. Literally, "as to,'* or "in respect to our tongue;" that is, by our tongue. It was by the tongue that they expected to accomplish their purposes. It was not by direct power, or by violence, but by the power of speech. % Will toe prevail. Literally, " We will do mightily;" that is, they would accomplish their purposes. They relied on the power of speech — on their ability in influencing others; in deceiving others; in persuading others to fall in with their plans. If Our lips are our own. That is, we may use them as we please; no one has a right to control us in the use of what properly belongs to ourselves. It cannot be meant that they intended to assert this openly as a right, for there are perhaps none who will not admit in words that they are responsible for what they sag, as well as for what they do. But their conduct was such that this was the fair interpretation to be placed on what they said. They tvould speak this if they openly professed and avowed what was their real opinion. ^ Who is lord over us? That is, who has a right to control us practically avow this as a principle of conduct, and who seem to feel that they are not responsible for their words, however much they may admit their responsibility for their actions. There is usually a greater degree of recklessness among men in regard to their speech than in regard to their conduct; and many a man who would shrink from doing another wrong by an act of dishonesty in business, may be utterly reckless as to doing him wrong by an unkind remark.

5. For the oppression of the poor. That is, on account of the wrong done to the poor in the manner specified above— by the abuse of the power of speech. On account of the slanders uttered against them, or the frauds perpetrated on them by the abuse of this power. The reference is to the wu'ongs done when no confidence could be placed in men's words; when they uttered words of " vanity " and " flattery " (ver. 2); when promises were made only to be broken, and obligations assumed never to be fulfilled. In such a state of things the poor were the most likely to suffer. In performing service for others — in daily labour on a farm or in a mechanical employment — they would depend for support on the promises made by their employers; and when their pay was withheld, they and their families must sufler. Com p. James v. 4. Rich men, having other resources, would not thus sufler; but the poor must always sufler when there is in the

6 The words of the Lord are

e words: afi silver tried in a furnace of earth, purified seven times.

community a disregard of the obligatiou of promises. In like maimer, the poor would be most likely to " be taken in " by the acts of unprincipled men, and to be deceived in their small dealings with them. Other classes of the connnunity wov^ld be on their guard; but the poor, unacquainted with the arts of cunning men, are always liable — though on a small scale, yet of importance to them — to be wronged by the false statements and promises of those against whom they can have no redress. % For the sighing of the needy, etc. The word needy here is synonymous with poor. It refers to those in humble circumstances, who were peculiarly liable to be wronged I5y deceitful statements and promises. % I toill set him in safety. I will make him safe. I will save him from tlie evils which they thought to bring upon him. The general idea is, that God is the vindicator of the poor and the oppressed. ^ From him that puffeth at Mm. Professor Alexander renders this, " I will place in safety him that shall pant for it." Gesenius renders it, " Whom they pufled at; i. e., the oppressed." The language in the original is difficult. It may mean either " he pants for it," or " he pufis at him;" and the meaning can only be determined by the connexion. That would rather seem to be what is indicated in our common version; to wit, that the persons referred to as oppressing the poor and needy, puffed at them; that is, they looked upon them with contempt, and felt that with a putt' of their breath they could blow them away. They regarded them as insignificant and worthless. By this construction, also, the connexion with the main statement will be best preserved— that the injury referred to in the psalm was done by icords, by the breath of the mouth — thus indicating that by a xtnord or a breath they could destroy them.

6. The ivords of the LoED. In contrast with the words of the persons referred to in vers. 2 — 4. Their words were vanity, flattery, and falsehood; and no reliance could be placed on them. In contrast with these words, the words of the Lord were pure. They were to be relied on. All his sayings were true and faithful. The design is to bring his words into contrast with the sayings of such men, and to show how much more safety there is in relying on hi^ promises than on the promises matle by such men. Man failed, but God would not. Reliance could not be placed on the words of even the professedly " godly" and " faithful " (ver. 1), but entire confidence might be placed in the words of Jehovah. All his words were true, pure, faithful, so that even when his own professed friends failed, and no confidence could be placed in them, yet there was still reason for unwavering confidence in God himself. ^ Are pure words. That is, they are without any mixture of falsehood — for this idea is implied in the comparison which the psalmist makes when he says that they are like silver purified in the furnace, that is, from which all the dross has been removed. ^ As silver tried in a furnace of earth. The word here rendered furnace properly means a tvorkshop. Perhaps it corresponds nearly with our word laboratory, as the term is now used by chemists. It evidently refers to some place where the metal was tried and purified. The words rendered " of earth" literally mean " on the earth," or " in the earth." The language does not mean that the " furnace" was made of earth, as would seem to be implied in our version, but that the " furnace" or laboratory was erected on the

7 Thou slialfc keep tliem, O Lord, thou shalt preserve i tliem from this generation for ever.

8 The wicked walk on every side, when the vilest 2 men are exalted.

earth, or in the earth. It may refer to something like a crucible placed on the ground, around which a tire of intense heat could be made. It is probable that some such structure would be made near the mines where ore was obtained, and that the ore would be thus purified from dross before it was removed. ^ Purified seven times. By passing it seven times — that is, very often — through the fire. The word seven in the Scriptures denotes a complete or perfect number, and is often used to (Xenotef requenci/. The idea hei*e would seem to be that the process was repeated until the silver became entirely pure. The sense is, that the words of the Lord are pei-fectly pure. There is no admixture of falsehood in his statements; there is no deception in his promises; there is no flattery in what he says. This was the ground of confidence on the part of the psalmist—that while men (even those who professed to be good men) go failed that no reliance could be placed on their statements, the most perfect trust could be reposed on all the statements of God.

7. Thou shalt keep them. That is, the persons referred to in ver. 5 — the poor and the needy who were suffering from the wrongs inflicted on them. The idea is, that God would guard and defend them. They were safe in his hands. Comp. Ps. xxxvii. 3 — 7. •[[ From this generation. This generation, or this race of detractors, flatterers, and oppressors. The idea is, that that entire generation was eminently wicked, and that none but God could deliver the poor and the needy from. their designs. ^ For ever. That is, con.itantly, or as long as they would need the Divine protection. God would not interpose and save them from the present trouble, and then leave them to the designs of their enemies, but he would always interpose as often as there was any need of his help. That is, they were now, and would be at all times, entirely safe. They had nothing to fear, for God was their refuge and their help.

8. The ivicTced ivaJJc on every side. Everywhere. They have full license, or seem to be wholly unrestrained. ^ When the vilest men are exalted. Marg., " The vilest of the sons of men are exalted." This expression has been very variously translated. Bishop Horsley renders it, " When the scorn of the sons of men is exalted." De Wette, "They exalt themselves; terror to the sons of men." Luther, " Where such wicked people rule among the sons of men." Hengstenherg, " Like exaltation is disgrace to the sons of men." Prof. Alexander seems inclined to favour this last view. According to this interpretation, the meaning is, that " although the wicked are now in the ascendant, and the righteous are treated with contempt, this disgrace is really an exaltation, because only in man's judgment, not in God's, who will abundantly indemnify his people for the dishonour put upon them." The word rendered in our version "the vilest" — mb}> zullooth — means, according to Gesenins, tremhUng, ter' ror. It occurs nowhere else in the Scripture.^. The verb from which it is derived — ^^T.^'aZa^ — means to shake, to tremble; then (as one shakes out, or casts away worthless things) to ba vile, abject, despised, worthless. Perhaps, however, the common version expresses the idea more accurately than any of these proposed amendments. I would ofi'er the following as a fair translation of the passage: "The wicked walk on every side; [it is] as the lifting up, or the exaltation of vileness among the sous of

OW long wilt thou forget me, men." That is, the state of things is as if the vilest were exalted, or were honoured. It seems to be the very exaltation of wickedness or depravity in the world. A state of things exists in whifh, from the prevalence of iniquity, the wicked seem to go unrestrained; in which no regard is paid to truth; in which falsehood and flattery abound; and it is as if honour were done to the worst forms of sin, and the most abandoned seem to be the most exalted. This appears to be the reason in the mind of the psalmist why the Divine interposition is necessary; with this idea the psalm commences, and with this it appropriately closes. There was a state of wide-spread depravity and successful iniquity, as if all honour were conferred on wicked and abandoned men, while the virtuous were oppressed and degraded. The psalm expresses confidence in God — confidence in his faithful word and promises; but the psalmist sees a state of things whei-ein it was eminently desirable that God should interpose, for the righteous seemed to have failed out of the earth, and the wicked seemed to be wholly in the ascendancy.

I. A complaint as of one who was forsaken by God; who was persecuted, and who saw no means of deliverani:e; Avho took counsel with his own heart how he might be delivered, but who found no Avay in which it could be done,

II. An earnest pi-ayer to God that He would interj)ose; that He would attend to the try of the sufferer; that He would enlighten his mind; that his enemy might not b(^ allowed to prevail against him, and rejoice over his faU, vers. 2, 3.

III. A cheerful confidence in God tliat he would grant this favour, and mterpose in his behalf, vers. 0, 6.

O Lord? for ever? how Lmg wilt thou hide i/thy face from and there is no reason to suppose that he was not the author. Yet there are in it no indications of the time when it was written or of the einniinstauces under which it was composed. It would seem to have been in a time of persecution, and it would be most natiu-al to refer its composition to the persecutions which David experienced from Saul. ]\Iost of the Rabbinical writers miderstand it as referring to the whole Hebrew people, and as expressing their sentiments and feelings in times of persecution in general. Kimchi understands it as referring to the present exile and trials of the Jewish people. Be Wette. — The psalm, though undoubtedly composed with reference to the peculiar circumstances and trials of the author, contains sentiments applicable at all times to behevers, and may be regarded as exemplifying the way in which pious feeling exj^resses itself in times of persecution and trial. Individuals are not unfrequently in circumstances in Avhich the language of this psalm exactly expresses the feelings of their hearts; and the psalm is of great and permanent value, therefore, in the church, as illustrating the fact that good men may sometimes feel desolate and forsaken, as if even God had left them; the fact that they will, in such circumstances, cry earnestly to God for his interposition; and the fact that they will have, ancl will manifest, as the result of such an appeal to God, a cheerful confidence in his protecting care.

The title—" To the chief jNIusician " (marg., overseer)-!^ the same as that prefixed to the fourth Psalm, with the omission of the words " On Neginoth.'" See the Notes on that title.

1. Hoii) long wilt thou forget me, O Lord? Literally, tintif when. The psalmist breaks out into this cry in the midst of his troubles. He had apparently borne them as long as he could. It seemed as if they would never come to an end. We may presume that he had been i)atient and unmurmuring; that he had borne his trials long with the hope and belief that they would soon terminate; that he had waited patiently for deliver-

2 How long shall I take counsel in my soul, having sorrow in

my heart daily? liow long shall mine enemy be exalted over me?

ance, uttering uo words of complaint; but noiv lie begins to despair. He feels that bis troubles will never end. He sees no prospect of deliverance; no signs or tokens that God would interpose; and he breaks out, thei*efore, in this language of tender complaint, as if he was utterly forsaken, and would be for ever. The mind, even of a good man, is not unfrequently in this condition. He is borne down with troubles. He has no disposition to murmur or com- | plain. He bears all patiently and j long. He hopes for relief. He looks { for it. But relief does not come; and it seems now that his troubles never will terminate. The darkness deepens; his mind is overwhelmed; he goes to God, and asks — not with complaining or murmuring, but with feelings bordering on despair — whether these troubles never will cease; whether he may never hope for deliverance. % For ever? He had been forgotten so long, and there appeared to be so little prospect of deliverance, that it seemed as if God never would return and visit him with mercy. The expression denotes a state of mind on the verge of despair. ^ Ilotv long. Eeferring to a second aspect or phase of his troubles. The first was, that he seemed to be forgotten. The second referred to here is, that God seemed to hide his face from him, and he asked how long this was to continue. ^ Wilt thou hide thy face from me. Favour — friendship — is shown by turning the face benignantly towards one; by smiling upon him; — in Scriptural language, by "lifting up the light of the countenance " upon one. See Notes on Psalm iv. 6. Aversion, hatred, displeasure, are shown by turning away the countenance. God seemed to the psalmist thus to show marks of displeasure towards him, and he earnestly asks hoio long this was to continue.

2. How long. This refers to the third aspect of the case, or the third phase of the trouble, i.e., that he was perplexed and embarrassed, having a deep and heavy sorrow in his heart, and he asks how long this was to continue. ^ Shall 1 taJce counsel in my soul. This refers to the methods which he endeavoured to devise to escape from trouble. He was perplexed, persecuted, and apparently forsaken; and being thus apparently forsaken,he was constrained to attempt to devise some plan for his own deliverance, without interposition or help from on high. He was under a necessity of relying on himself; and he asks hoiv long this was to continue, or when he might hope that God would interpose to aid him by his counsels, and thus to deliver him. ^ Having sorrow in my heart daily. Every day; constantly. That is, there was no intermission to his troubles. The sorrow in his heart seems to have been not merely that which was caused by troubles from without, but also that which sprang from the painful necessity of attempting to form plans for his own relief, — plans which seemed to be in vain. •[[ How long shall mine enemy he exalted over me? This is the fourth form or phase of his trouble, and he asks how long this was to continue. This clause suggests perhaps the exact form of the trial. It was that which arose from the designs of an enemy who persecuted and oppressed the psalmist, and who had done it so effectually that he seemed to have triumphed over him, or to have him completely in his power. All the other forms of the trial — the fact that he seemed to be forgotten; that God had apparently averted his face; that he was left to form plans of deliverance which seemed to be vain, were connected with the fact here adverted to, that an enemy had persecuted him, and had been suffered to gain a triumph over him. Who this enemy was we do not know.

3 Consider and liear me, O LoED my God; lighten mine eyes, lost I sleep '« the sZeejp of death:

4 Lest mine enemy say, I have prevailed against him; mid those that trouble me rejoice when I am moved.

5 But I have trusted in thy

3. Consider and hear me. Literally, " Look, hear nic." God had seemed to avert his face as if he would not even look upon him (ver. 1); and the psalmist now prays that he icould look upon him — that he would regard his wants — that he would attend to his cry. So we pray to one who turns away from us as if he were not disposed to hear, and as if he cared nothing about us. ^ Lighten mine eyes. The allusion here is, probably, to his exhaustion, arising from trouble and despair, as if he were about to die. The sight grows dim as death approaches; and he seemed to feel that death was near. He says that unless God should interpose, the darkness would deepen, and he must die. The prayer, therefore, that God would "enlighten his eyes," was a prayer that he would interpose and save him from that death which he felt was rapidly approaching. ^ Lest I sleep the sleep of death. Literally, " Lest I sleep the death;" that is, in death, or, as in the common version, the sleep of death. The idea is, that death, whose approach was indicated by the dimness of vision, was fast.stealing over him as a sleep, and that unless his clearness of vision were restored, it would soon end in the total darkness — the deep and profound sleep — of death. Death is often compared to sleep. See Notes on 1 Cor. xi. 30; John xi. 11, 13; 1 Thess. iv. 14; Daniel xii. 2. The resemblance between the two is so obvious as to have been remarked in all vi'^ei, and the comparison is found in the writings of all nations. It is only, however, in connexion with Christianity that the idea has been fully carried out by the doctrine of the resurrection; for as we lie down at night with the hope of awaking to the pursuits and enjoyments of a new day, so the Christian lies down in death with the hope of awaking in the morning of the resurrection to the pursuits and enjoyments of a new and eternal day. Everywhere else death is to the mind a long and unbroken sleep. Comp. Jer. 11. 39, 57.

4. Lest mine enemy say, I have prevailed against him. I have overpowered him; I have conquered him. That is, to triumph over him as having obtained a complete victory. ^ And those that trouble me. Heb., My adversaries. The reference here is the same as in the former member of the verse. It is to the enemies that seemed almost to have triumphed over him already, and under whose power he was ready to sink. % Rejoice. Exult; triumph. ^ When I am moved. Moved from my steadfastness or firmness; when 1 am overcome. Hitherto he had been able to hold out against them; now he began to despair, and to fear that they would accomplish their object by overcoming and subduing him. His ground of ajiprehension and of appeal was, that by his being vanquished the cause in which he was engaged would suffer, and that the enemies of religion would triumph.

5. But I have trusted in thy mercy. In thy favour; thy friendship; thy promises. His original confidence had been in God only, and not in himself. That confidence he still maintained; and now, as the result of that, he begins to exult in the confidence that he would be safe. The idea is, " I have trusted in the mercy of God; I still trust, and I will trust for ever." ^ My heart shall rejoice in thy salvation. The word salvation here does not refer to salvation in the future world, but to deliverance from his present troubles, or to God's interposition in putting him into a condition

mercy; my heart sLall rejoice in thy salvation.

of safety. The idea is, that he had entire confidence that God toould interpose, and that there would yet be cause to rejoice in that salvation as actually accomplished. He now calls on his heart to rejoice in the assurance that it would be his. So with us. There will not only be rejoicing in salvation when actually accomplished, but there may, and should be, in the firm conviction that it will be ours.

6. / tfill sing taito the LoED, hecause he hath dealt hountifully toith me. The word which is here rendered dealt bountifully —^"Ql, gamal—\ne9.\\& properly to deal with any onej to treat any one well or ill; and then, to requite, or recompense. When used absolutely, as it is here, it is commonly employed in a good sense, meaning to deal favourably, or kindly, towards any one; to treat any one with fiivour. It means here that God had shown him kindness or favour, and had thus laid the foundation for gratitude and praise. The psalm closes, therefore, with expressions of joy, thankfulness, triumph. Though it begins with depression and sadness, it ends with joy. This is often observable in the Psalms. In the commencement it often occurs that the mind is overwhelmed with sorrow, and there is earnest pleading with God. Light, under the influence of prayer, breaks in gradually upon the soul. The clouds disperse; the darkness disappears. New views of the goodness and mercy of God are imparted; an assurance of his favour is brought to the soul; confidence in his mercy springs up in the heart; and the psalm tliat began with sorrowful complaining ends with the language of praise and of joy. So, too, it is in our own experience. Afflicted, depressed, and sad, we go to God. Evei-ything seems dark. VVe have no peace — no clear and cheerful views — no joy. As we wait upon God, new views of his character, his mercy, his love, break upon the mind. The clouds open. Light beams upon us. Our souls take hold of the promises of God, and we, who went to his throne sad and desponding, rise from our devotions filled with praise and joy, submissive to the trials which made us so sad, and rejoicing in the belief that all things will work together for our good.

This pin'ports to be one of David's psalms, and there is no reason to doubt the correctness of the superscription. Yet we are entirely ignorant of the time and the circunistauces of its composition. There is nothing in the psalm that thi-ows any light on tliis point, and conjecture would be vain. It Avould seem to have been composed under the influence of an affecting conviction of the depth and extent of human depravity, and in view of prevalent impiety and neglect of God; but such a state of things was not confined to any one period of the life of David, as it is not to any one country or penod of the Avorld. Lnhappily there has been no country and no age m which, in view of existing facts, such a psalm as tliis might not have been composed; or m Avhich the entire proof on wliicli the psalmist relies to support his melancholy conclusions, might not have been found.

I. A statement of prevalent depravity, particularly in denying the existence of God, or in expressing the wish that there were no God, ver. 1.

II. The evidence of tliis, vers. 2-4. This is found in two things: — {a) first, in the repi-esentation that the Lord looked down from heaven for the A'cry purpose of ascertainuig Avhether there were any that " understood and sought - after Go"d," and that the result of this investigation was that ^//had gone aside, and had become defiled witli sin, vers. 2, 3. {b) The second proof is a prevailing disposition on tlie part of the wicked to judge severely of the conduct of God's people; to magnify their errors and

rrHE fool liatli said in his heart, -■- There is no God. They are

faults; to make use of their imperfections to sustain themselves in their own course of life— represented by their "eating up the sins of God's people as they eat bread," ver. 4. There was an utter want of kindness and charity in regard to the imperfections of others; and a desire to find the people of God so offending that they could, by their im- ])erfections and faults, sustam and vindicate their own conduct in neglecting religion. The idea is that, in their apprehension, the religion of such persons was not desirable,— that the God \vliom they professed to serve could nol be God.

III. Yet, the psalmist says, they were not wholly calm and satisfied with the conclusion which they were endeavouring to reach, that there was no God. Notwithstanding their expressed wish or desire (ver. 1), that there was, or that there miglit be no God, their minds were not at ease in that conclusion or desire.

Tliey were, says the psalmist, " in great fear," for there ivas evidence which they could not deny or resist that God was "in the generation of the righteous," or that there was a God such as the righteous served, ver. 5. This evidence Avas found in the manifestation of his favour towards them; in his interposition in their behalf, in the proof Avhich could not be resisted or denied tliat he was their friend. These facts produced "fear" or apprehension in the minds of the wicked, notwithstanding all their elibrts to be calm.

IV. The psalmist says that their course was designed to bring shame upon the counsel or purposes of the " poor" (that is, the people of God, who were mainly among the poor, or the humble and oppressed classes of the community) — because t/iei/ regarded God as their refuge, ver. 6. As God was then- onlf/ refuge, as they had no human hope or reliance, as all Iheir hope would fail if their hope in God failed, so the attempt to show tliat there was no God was adapted and designed to overwhelm them with shame and confusion — still more to aggravate their sufferings by taking awiiy th(>ir only hope, and leaving them to despair. Their religion was their only consolation, and the purpose of tliose who wished that

V. The psalm closes, in vieAV of these thoughts, Avith an earnest prayer that God Avould interpose to deliver liis poor and oppressed people, and with the statement that whett this should occur, his people Avould rejoice, ver. 7. Instead of their low and oppressed condition — a condition Avherein their enemies triumphed over them, and endeavoured still further to aggravate their sorrows by taking avvay even their faith in God — they Avould rejoice in him, and in the full proof of his existence and of his favour towards them.

The psalm, therefore, is designed to describe a condition of things in Avhich Avickedness abounds, and Avhen it takes this form — an attempt to shoAv that there is no God; that is, Avhen there is a prevalence of atheism, and Avhen the design of this is to aggravate the sufferings and the trials of the professed friends of God by unsettling their faith in the Divine existence.

The title is the same as in Ps. xi. and xii. Comp. Notes on the title to Ps. iv.

1. The fool. The word /ooZ is often used in the Scriptures to denote a Avicked man — as sin is the essence of folly. Comp. Job ii. 10; Ps. Ixxiv. 18; Gen. xxxiv. 7; Deut. xxii. 21. The HebreAV Avord is rendered vile person in Isaiah xxxii. 5, 6. Elsewhere it is rendered /ooZ, foolish, and foolish man. It is designed to convey the idea that Avickedness or impiety is essential folly, or to use a term in describing the Avicked Avhich Avill, perhaps, more than any other, make the mind averse to the sin — for there is many a man Avho Avould see more in the Avord fool to be hated than in the Avord tvicked; Avho Avould rather be called a sinner than a fool. % Hath said. That is, has thought, for the reference is to what is passing in his mind. ^ In his heart. See Notes on Ps. x. 11. He may not have said this to others; he may not have taken the position openly before

2 The Lord looked down from heaven upon the children of men,

to see if there were any that did understand, and seek God.

tlu! world that there is no God, but such a thought has passed through his mind, and he has cherished it; and such a thought, either as a matter of belief or of desire, is at the foundation of his conduct. He acts as if such were his behef or his wish. % There is no God. The words " there is " are not in the original. The literal rendering would be either "no God," "nothing of God," or " God is not." The idea is that, in his apprehension, there is no such thing as God, or no such being as God. The more correct idea in the passage is, that this was the belief of him who is here called a " fool;" and it is doubtful whether the language would convey the idea of desire — or of a tvish that this might be so; but still there can be no doubt that such is the wish or desire of the wicked, and that they listen eagerly to any suggestions or arguments which, in their apprehension, would go to demonstrate that there is no such being as God. The exact state of mind, however, indicated by the language here, undoubtedly is that such was the opinion or the belief of him who is here called a fool. If this is the true interpretation, then the passage would prove that there have been men who were atheists. The passage would ])rove, also, in its connexion, that such a belief was closely linked, either as a cause or a consequent, with a corrupt life; for this statement immediately follows in regard to the character of those who are represented as saying that there is no God. As a matter of fact, the belief that there is no God is commonly founded on the desire to lead a wicked life; or, the opinion that there is no God is embraced by those who in fact lead such a life, with a desire to sustain themselves in their depravity, and to avoid the fear of future retribution. A man who wislies to lead an upright life, desires to find evidence that there is a God, and to such a man nothing would be more dark and distressing than anything which would compel him to doubt the fact of God's existence. It is only a wicked man who finds pleasure in an argument to prove that there is no God, and the wish that there were no God springs up only in a bad heart. % They are corrupt. That is, they have done corruptly; or, their conduct is corrupt. ^ They have done ahominahle tcorks. They have done that which is to be abominated or abhorred; that which is to be detested, and which is fitted to fill the mind with horror. ^ There is none that doeth good. Depravity is universal. All have fallen into sin; all fail to do good. None are found who are disposed to worship their Maker, and to keep his laws. This was originally spoken, undoubtedly, with reference to the age in which the psalmist lived; but it is applied by the apostle Paul, Rom. iii. 10 (see Kotes on that passage), as an argument for the universal depravity of mankind.

2. The Lord looked down from heaven. The original word here — r]p^, shakaph — conveys the idea of lending forward, and hence of an intense and anxious looking, as we bend forward when we wish to examine anything with attention, or when we look out for one who is expected to come. The idea is that God looked intently, or so as to secure a close examination, upon the children of men, for the express purpose of ascertaining whether there were any that were good. He looked at all men; he examined all their pretensions to goodness, and he saw none who could be regarded as exempt from the charge of depravity. Nothing could more clearly prove the doctrine of universal depravity than to say that an Omniscient God made an express examination on this very point, that he looked over all the world, and. that in the nmltitudes which passed under the notice of his eye not one could be

3 They arc all gone aside, tliey are all together become ^ filthy;

found who could be pronouuced righteous. If God could not find such an one, assuredly man cannot. % Upon the cMldren of men. Upon mankind; upon the liuman race. They are called "children," or sons (Hebrew), because they are all the descendants of the man that God created — of Adam. Indeed the original word here is Adam—iyit\^. And it may be questionable whether, since this became in fact a proper name, designating the first man, it would not have been proper to retain the idea in the translation — " the sons of Adam;" that is, all his descendants. The phrase occurs frequently to denote the human race, Deut, xxxii. 8; Ps. xi. 4; xxi. 10; xxxi. 19; xxxvi. 7; Ivii. 4; et s(spe. ^ To see if there were any that did understand. If there were one acting wisely — to wit, in seeking God. "Acting wisely" here stands in contrast with the folly referred to in the first verse. Religion is always represented in the Scriptures as true wisdom. \ And seek God. The knowledge of him; his favour and friendship. Wisdomvf is shown by a desire to become acquainted with the being and perfections of God, as well as in the actual possession of that knowledge; and in no way can the true character of man be better determined than by the actual interest which is felt in becoming acquainted with the character of him who made and who governs the \miverse. It is one of the clearest proofs of human depravity that there is no prevailing desire among men thus 10 ascertain the character of

3. They are all gone aside. This verse states the result of the Divine investigation referred to in the previous verse. The result, as seen by God himself, was, that all were seen to have gone aside, and to have become filthy. The w^ord rendered

" gone aside " means properly to go oft', to turn aside or away, to depart; as, for example, to turn out of the right way or path, Ex. xxxii. 8. Then it means to turn away from Godj to fall away from his worship; to apostatize, 1 Sam. xii. 20; 2 Kings xviii. 6; 2 Chron. xxv. 27. This is the idea here — that they had all apostatized from the living God. The word "all" in the circumstances makes the statement as universal as it can be made; and no term could be used more clearly affirming the doctrine of universal depravity'. % They are all together become filthy. The word " all " here is supplied by the translators. It was not necessary, however, to introduce it in order that the idea of universal depravity might be expressed, for that is implied in the word rendered together, ^^^^ yahhdav. That word properly conveys the idea that the same character or conduct pervaded all, or that the same thing might be expressed of all those referred to. They were united in this thing — that they had become defiled or filthy. The word is used with reference to persons, as meaning that they are all in one place. Gen. xiii. 6; xxii. 6; or to events, as meaning that they occurred at one time, Ps. iv. 8. They were all as one. Comp. 1 Chron. x. 6. The idea is that, in respect to the statement made, they were alike. What would describe one would describe all. The word rendered " become filthy" is, in the margin, rendered stinking. In Arabic the word means to become sharp, or sour as milk; and hence the idea of becoming corrupt in a moral sense. Gesenius, Lex. The word is found only here, and in the parallel Ps. liii. 3, and in Job XV. 16, in each of which places it is rendered ////v/. It relates here to character, and means that their character was morally corrupt or de-

4 Have all tlie workers of iniquity no knowledge? wlio eat up

filed. The term is often used iu that sense now. ^ There is none that doeth good, no, not one. Nothing could move clearly express the idea of universal depravity than this expression. It is not merely that no one could be found who did good, but the expression is repeated to give emphasis to the statement. This entire passage is quoted in Rom. iii. 10 — 12, in proof of the doctrine of universal depravity. See Notes on that passage.

4. Have all the icorJcers of iniqidtif no knoivledge / Literally, " Do they not know, all the workers of iniquity, eating my people, they eat bread; Jehovah they call not." The several statements in this verse in confirmation of the fact of their depravity are — (a) that they have no knowledge of God; (/;) that they find pleasure in the errors and imperfections of the people of God — sustaining themselves in their own wickedness by the fact that the professed friends of God are inconsistent in their lives; and (c) that they do not call on the name of the Lord, or that they offer no worship to him. The whole verse might have been, and should have been put in the form t)f a question. The first statement implied in the question is, that they have no Jcnoioledge. This can be regarded as a proof of guilt only (1) as they have opportunities of obtaining knowledge; (2) as they neglect to improve those opportunities, and remain in voluntary ignorance; and (3) as they do this from a design to practise wickedness. See this argument stated at length by the apostle Paul in Rom. i. 19—28. Comp. Notes on that passage. This proof of human depravity is everywhere manifested still in the world, — in the fact that men have the opportunities of gaining the knowledge of God if they chose to do it; in the fact that they voluntarily neglect those opportunities; and in the fact that the reason of this is that they love iniquity. ^ Who eat tijp my people as they eat hread. They sustain themselves in their own course of life by the imperfections of the people of God. That is, they make use of their inconsistencies to confirm themselves in the belief that there is no God. They argue that a religion which produces no better fruits than what is seen in the lives of its professed friends can be of no value, or cannot be genuine; that if a professed belief in God produces no happier results than are found in their lives, it could be of no advantage to worship God; that they are themselves as good as those are who profess to be religious, and that, therefore, there can be no evidence from the lives of the professed friends of God that religion is either true or of any value. No inconsiderable part of the evidence in favour of religion, it is intended, shall be derived from the lives of its friends; and when that evidence is not furnished, of course no small part of the proof of its reality and value is lost. Hence so much importance is attached everywhere in the Bible to the necessity of a consistent life on the part of the professed friends of religion. Comp. Isa. xliii. 10. The words "my people" here are properly to be regarded as the words of the psalmist, identifying himself with the people of God, and speaking of them thus as his own people. Thus one speaks of his own family or his own fi-iends. Comp. Ruth i. 16. Or this may be spoken by David, considered as the head or ruler of the nation, and he may thus speak of the people of God as his people. The connexion does not allow of the construction which would refer the words to God. % And call not upon the Loed. They do not worship Jehovah. They give this evidence of wickedness that they do not pray; that they do not invoke

5 ^ There were tliey in great fear • • for God is in the genera-

the blessings of their Maker; that they do not publicly acknowledge him as God. It is remarkable that this is placed as the last or the crowuin;^ thing in the evidence of their depravity; and if rightly considered, it is so. To one who should look at things as they are; to one who sees all the claims and obligations which rest upon mankind; to one who appreciates his own guilt, his dependance, and his exposure to death and woe; to one who understands aright why man was made, — there can be no more striking proof of human depravity than in the fact that a man in no way acknowledges his Maker, — that he renders him no homage, — that he never supplicates his favour, —never deprecates hi.-; Avrath, — that, amidst the trials, the temptations, the perils of life, he endeavours to make his way through the world as if there were no God. The highest crime that Gabriel could commit would be to renounce all allegiance to his ^Nlaker, and henceforward to live as (/"there were no God. All other iniquities that he might commit would spring out of that, and would be secondary to that. The great sin of man consists in renouuciug God, and attempting to live as if there were no Supreme I3eing to whom he owes allegiance. All other sins spring out of that, and are subordinate to it.

5. There were they in great fear. Marg., as in Heb., they feared a fear. The idea is, that they were in great terror or consternation. They were not calm in their belief that there was no God. They endeavoured to be. They wished to satisfy themselves that there was no God, and that they had nothing to dread. But they could not do this. In spite of all their efforts, there was such proof of his existence, and of his being the friend of the righteous, and consequently the enemy of such as they

6 Ye have shamed the counsel

themselves were, as to fill their minds with alarm. Men cannot, by an effort of will, get rid of the evidence that there is a God. In the face of all their attempts to convince themselves of this, the demonstration of his existence will press upon them, and will often fill their minds with terror. ^ For Ood is hi the generation of the righteous. The word generation here, as applied to the righteous, seems to refer to them as a race, or as a class of men. Comp. Ps. xxiv. 6; Ixxiii. 15; cxii. 2. It commonly in the Scriptures refers to a certain age or duration, as it is used by us, reckoning an age or generation as about thirty or forty years (comp. Job xlii. 16); but in the use of tlie term before us the idea of an age is dropped, and the righteous are spoken of merely, as a class or race of persons. The idea here is, that there were such manifest proofs that God was among the righteous, and that he was their friend, that the wicked could not resist the force of that evidence, however much they might desire it, and however much they might wish to arrive at the conclusion that there was no God. The evidence that he toas among the righteous would, of course, alarm them, because the very fact that he was the friend of the righteous demonsti'ated that he must be the enemy of the wicked, and, of course, that they were exposed to his wrath.

6. Ye have shamed. The address here is made directly to the wicked themselves, to show them the baseness of their own conduct, and, perhaps, in connexion with the previous verse, to show them what occasion they had for fear. The idea in the verse seems to be, that as God was the protector of the " poor " who had come to him for " refuge," and as they had " shamed the counsel of the poor " who had done this, they had real occasion for alarm. The phrase

of the poor; because the Lord is his refuge.

Israel were come ^ out of Zion I When the Lord bringeth back the captivity of his people, Jacob

"ye have shamed" seems to mean that they had despised it, or had treated it with derision, that is, they had laughed at, or had mocked tlie purpose of the poor in putting their trust in Jehovah. ^ The counsel. The purpose, the phxn, the act — of the poor; that is, in putting their trust in the Lord. They had derided this as vain and foolish, since tliey maintained that there was no God (ver. 1). They therefore regarded such an act as mere illusion. ^ The poor. Tlie righteous, considered as poor, or as afflicted. The word here rendered poor — "^37, ani — means more properly, afflicted, distressed, needy. It is often rendered afflicted, Job xxxiv. 28; Ps. xviii. 27; xxii. 24; XXV. 16; Ixxxii. 3; et al. In Ps. ix, 12 and x. 12 it is rendered hiimhle. The common rendering, however, is " poor," but it refers properly to the righteous, with the idea tliat tliey are afflicted, needy, and in humble circumstances. This is the idea here. The wicked had derided those who, in circumstances of poverty, depression, want, trial, had no other resource, and who had sought their comfort in God. These reproaches tended to take away their last consolation, and to cover them with confusion; it was proper, therefore, that they who had done this should be overwhelmed with fear. If there is anything which deserves punishment it is the act which would take away from the world the last hope of the wretched — that there is a God. ^ Because the Lord is his refuge. He has made the Lord his refuge. In his poverty, affliction, and trouble, he has come to God, and put his trust in him. This source of comfort, the doctrine of the wicked — that there " was no God " — tended to destroy. Atheism cuts off every hope of man, and leaves the wretched to despair. It would put out the last light that gleams on the earth, and cover the world with total and eternal night.

7. Oh that the salvation of Israel. Marg., Who iviU give, etc. The Hebrew literally is, " Who will give out of Zion salvation to Israel?" The word Israel refers primarily to the Hebrew people, and then it is used generally to denote the people of God. The wish here expressed is in view of the facts referred to in the previous verses —the general prevalence of iniquity and of practical atheism, and the sufl'erings of the people of God on that account. This state of things suggests the earnest desire that irom all such evils the people of God might be delivered. The expi-ession in the original, as in the margin, " Who will give" is a common expression in Hebrew, and means the same as in our translation, " Oh that." It is expressive of an earnest desire, as if the thing were in the hand of another, that he would impart that blessing or favour. % Out of Zion. On tlie word Zion, see Notes on Isa. i. 8. It is referred to here, as it is often, as the seat or dwelling-place of God; the place from whence he issued his commands, and from whence he put forth his power. Thus in Ps. iii. 4, " He heard me out of his holy hill." Ps. XX. 2, "The Lord.... strengthen thee out of Zion." Ps. cxxviii. 5, " The Lord shall bless thee out of Zion." Here the phrase expresses a wish that God, who had his dwelling in Zion, would put forth his power in gi'anting complete deliverance to his people. ^ Whmi the Loed hringeth hack. Literally " In Jehovah's bringing back the captivity of his people." That is, the particular salvation which the psalmist prayed for was that Jehovah would return the captivity of his people, or restore them from captivity. ^ The captivity of shall rejoice, and Israel shall be his people. This is anguage taken from a captivity in a foreign land. It is not necessary, however, to suppose that any such literal captivity is here referred to, nor would it be necessary to infer from this that the psalm was written in the Babylonian captivity, or in any other particular exile of the Hebrew people. The truth was, that the Hebrews were often in this state (see the Book of Judges, passim), and this language came to be the common method of expressing any condition of oppression and trouble, or of a low state of religion in the laud. Comp. Job xlii. 10. If Jacob shall rejoice. Another name for the Hebrew people, as descended from Jacob, Isa. ii. 3; xli. 21; x. 21; xiv. 1; Amos vii. 2; et scepe. Professor Alexander renders this, "Let Jacob exult; let Israel joy." The idea seems to be, that such a restoration would give great joy to the people of God, and the language expresses a desire that this might soon occur — perhaps expressing the idea also that in the certainty of such an ultimate restoration, such a complete salvation, the people of God might now rejoice. Thus, too, it will not only be true that the redeemed will be happy in heaven, but they may exult even now in the prospect, the certainty, that they will obtain complete salvation.

This psalm refers to a single subject, but that the most impovtaiit which" can come before the human mind. It is the question, Who is truly n-ligious? who will enter heaven? who will be saved? The psalm contains a statement of what real religion is; one of the most explicit and formal of the statements which we have in the Old Testament on that subject. The fonn in which the matter is presented is that of a question in the first verse, and of the answer to that question in the other verses of the psalm.

I. The question, ver. 1. The question is, Who shall be permitted to reside with God in his tabernacle.^ who shall be entitled to the privilege of d welling on his holy hill (that is, Zion, regarded as the dwelling-place of God, and the emblem of heaven) } In other words, AVho has such a character as to be entitled to hope for the favour and friendship of God ^

(2) The man who treats his neighbour properly; who does not slander or reproach him; who does not readily listen to calumnious reports in regard to him, ver. 3.

(3) The man who regards the righteous and the wicked as they should be regarded; who looks with proper disapprobation on all Avho are ''vile" in their character, and with true respect on all who fear the Lord, ver. 4.

(4) The man who is faithful to an engagement, though it proves to be against his own interest, ver. 4.

(5) The man who docs not take advantage of the necessities of others, who does not put out his money " to usury," and who, if a magistrate, does not take a bribe to iiaduce him to condemn the innocent, ver. 5.

These are characteristics of true religion ever3-where, and it is as true now as it was when tins psalm was composed that it is only those who possess this character who have a right to regard themselves as the friends of God, or who have a well-founded hope of dwelling with him in heaven.

The psalm purports, in the title, to be "A Psalm of David." It is not known on what occasion it was written, nor is it material to know this in order to understand the psalm. It has been supposed by some that it was composed on the. occasion when the ark was carried up from the house of Obed-edom (2 Sam. vi. 12, seq.), but there is nothing in the psalm itself Avliich should lead us to refer it to that occasion, or to any other special occasion. It seems rather— like Ps. i.— to be adapted to all times and all places. It contains a general illustration of the nature of true religion, and there has been no state of things in the world in which such a psalm might not be approjjriately composed; there is none in which it)nay not be appropriately read and pondered.

T ORD, who shall ^ abide in thy -^ tabernacle? who shall dwell

1. Lord, ^oho shall abide in iliy tabernacle? Marg., sojourn. The Hebi'ew word means properly to sojoiirn; that is, to abide in a place as a sojourner or stranger; not permanently, hut only for a while. The idea in this place is taken from the word tabernacle or tent, with which one naturally associates the thought of sojourning, rather than that of a permanent abode. Comp. Heb. xi. 9. It should not he inferred, however, that it is meant here that the residence with God would be temporary. The idea of permanency is fully expressed in the other member of the sentence, and the language here is only such as was customary in speaking of the righteous — language derived from the fiict that in early times men dwelt in tents rather than in permanent habitations, T[ Who shall divell in thy holy hill 1 Zion, regarded as the dwelling-place of God, and the type of heaven — the eternal abode of the Most High. See Kotes on Ps. ii. 6. The question is equivalent to asking. Who is qualified to dw^ell with God? who may properly be regarded as his friend? who has a title to his favour? who is truly pious? By ns the same question would be put in another form, though implying the same thing: Who is qualified to "become a member •of the church; who has evidence of true conversion and real piety? who is he who is prepared for heaven?

2. He that ioalketh uprightly. Heb., " walking perfectly;" that is, one who walks or lives perfectly. The word " tvalk " in the Scriptures is often used to denote the manner of life; — life being represented as a journey. See Notes on Ps. i. 1. The word here rendered " uprightly," or, in the H 3brew, perfectly, means that which is complete in all its parts;

2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

3 He that backbiteth not with

where no part is wanting or is defective. See the word explained in the Notes on Job i. 1. The word is not used in the sense in which it is often employed now, as denoting absolute freedom from sin, but as meaning that the character was complete in all its pai'ts; or that the person referred to was upright alike in regard to God and to man. See the sentiment here expressed explained in the Notes on Isa. xxxiii. 15. % And tvorJceth righteousness. Does right. That is, he does what is proper to be done in relation to God and to man. Compare Micah vi. 8. The doctrine is everywhere laid dowm in the Scriptures that no man can be a friend of God who does not do habitually what is right. See 1 John iii. 6 — 10. ^ And speaketh the trutJi in his heart. He uses language that is sincere, and that is in accordance with his real belief. This is opposed to all mere outward professions, and all hypocritical pretences. His religion has its seat in the heart, and is not the religion of forms; his acts are the expressions of upright intentions and purposes, and are not performed for seltish and hypocritical ends. This is everywhere the nature of true religion.

3. He that bac/chiteth not ivith his tongue. The word backbite means to censure; slander; reproach; speak evil of. The Hebrew Avord — ^^i, ragal — a verb formed from the word foot, means properly to foot it, and then to go about. Then it means to go about as a tale-bearer or slanderer; to circulate reports unfavourable to others. It is not improperly rendered here backbite; and the idea is, that it is essential to true piety that one should not be a slanderer, or should not circulate evil reports in regard to others. On the use of the tongue, see Notes on James iii. 2 — 11.

his tongue, nor doeth evil to his neighbour, nor i taketh np a reproach against his neighbour.

4 In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not.

^ Nor doeth evil to Jus neighbour. That does his neighbour no harm. This refers to injury in any way, whether by word or deed. The idea is, that the man who will be admitted to dwell on the holy hill of Zion, the man who is truly religious, is one who does no injury to any one; who alwa^ys does that which is right to others. The word neighhour usually refers to one who resides near us; and then it denotes all persons who are near to us in the sense that we have business relations with them; — all persons with whom we have anything to do. It is used in this sense here as referring to our dealings with other pei'sons. •[[ Nor taketh up a reproach. Marg., or receiceth, or, endureth. The idea is that of taking up, or receiving as true, or readily giving credit to it. He is slow to believe evil of another. He does not grasp at it greedily as if he had pleasure in it. He does not himself originate such a reproach, nor does he readily ai\d cheerfully credit it when it is stated by others. If he is constrained to believe it, it is only because the evidence becomes so strong that he cannot resist it, and his believing it is contrary to all the desires of his heart. This is true religion everywhere; but this is contrary to the conduct of no small part of the world. There are large classes of persons to whom nothing is more acceptable than reproachful accusations of others, and who embrace no reports more readily than they do those which impute bad conduct or bad motives to them. Often there is nothing more marked in true conversion than the change which is produced in this respect. He who delighted in gossip and in slanderous reports of others; who found pleasure in the alleged failings and errors of his neighbours;

who gladly lent a listening ear to the first intimations of this kind, and who cheerfully contributed his influence in giving circulation to such things, augmenting such reports as they passed through his hands, — now sincerely rejoices on hearing everybody well spoken of, and does all that can be done consistently with truth to check such reports, and to secure to every man a good name.

4. In ivhose eyes a vile person is contemned. That is, who does not show respect to a man of base or bad character on account of his wealth, his position, or his rank in life. He estimates character as it is in itself, and not as derived from rank, relationship, or station. While, as stated in the pi'evious verse, he is not disposed to take up a false or evil report against another, he is at the same time disposed to do justice to all, and does not honour those who do not deserve to be honoured, or apologise for base conduct because it is committed by one of exalted station or rank. Loving virtue and piety for their own sake, he hates all that is opposite; and where conduct de^ serves reprobation, no matter where found, he does not hesitate to avow his conviction in regard to it. The sentiment here is substantially the same as in Psalm i. 1. See Notes on that verse. ^ But he honoureth them that fear the Loed. No matter in what rank or condition of life they may be found. Where there is true piety he honours it. He is willing to be known as one that honours it, and is willing to bear all the reproach that may be connected with such a deeply cherished respect, and with such an avowal. Comp. Psalm i. 1. ^[ He that sweareth to his own hurt, and changeth not. Who has made a promise, or entered into a contract, (}

5 He that putteth not out his money to usury, 'nor taketh re-

that is likely to turn out contrary to liis expectations, to his own disadvantage; but who still adheres to his engagement. If the thing itself is wrong J if he has made a promise, or pledged himself to do a wicked thing, he cannot be under obligation to execute it; he should at once abandon it (comp. Notes on Matt. xiv. 9); but he is not at liberty to violate an agreement simply because it will be a loss to him, or because he ascertains that it will not be, as he supposed, to his advantage. The principles here laid down will extend to all contracts or agreements, pecuniary or otherwise, and should be a general principle regulating all our transactions with our fellow-men. The only limitation in the rule is that above stated, when the promise or the contract would involve that which is morally wrong.

5. He that putteth not out his money to usuri/. The word usury formerly denoted legal interest, or a premium for the use of money. In this sense the word is no longer used in our language, but it always now denotes?«i/a«y«Z interest; "a premium or compensation paid, or stipulated to be paid, for the use of money borrowed or retained, beyond the rate of interest established by law." Webster. — The Hebrew word used here— 7T"ii^'3, neshech — means interest, that is, a premium or compensation for the use of money in any manner, or to any extent. The reference is to the law of the Hebrews, which forbade such a loaning of money to the poor, and especially to poor Israelites, Ex. xxii. 25; Lev. xxv. 35, 36, 37. Although this was forbidden in respect to the Israelites, yet the lending of money on interest, or "usury" in a lawful sense, was allowed towards "strangers," or towards the people of other nations. See Dent, xxiii. 19, 20. The ground of the distinction was, that the Hebrews were regarded as a nation of brethren; that, as such, they should be willing to accommodate and aid each other; that they should not do anything that could be regarded as unbrotherly. In respect to other people it was allowed, not because it was proper to take advantage of their wants, and to oppress them, but because this peculiar reason did not exist in regard to them. That might be improper in a family, among brothers and sisters, which would be entirely proper towards those who did not sustain this peculiar relation; and we may conceive of cases — such cases in fact often occur — \\ hen it would be unkind in the highest degree to exact interest of a brother, or an intimate friend, while it is perfectly proper to receive the ordinary allowance for the use of money in our business transactions (that is, the ordinary rate of interest) of those who do not sustain to us this peculiar relation. The fact that it was allowed to the Hebrews to take interest of the people of other nations, shows that there was nothing morally wrong in the thing itself; and, in fact, there can be no reason why a man, to whom it is an accommodation, should not pay for the use of money as well as for the use of any other property. The thing forbidden here, therefore, is not the taking of interest in any case, but the taking of interest in such a way as Avould be oppressive and hard, — as of a Hebi'ew demanding it from his poor and needy brother; and, by consequence, it would forbid the exacting of unusual and unlawful rates of interest, or taking advantage of the necessities of others — by evading the provisions of law, and making their circumstances an occasion of extortion. In one word, the thing forbidden is a harsh, grasping, griping disposition; a disposition to take advantage of the embarrassments of others to increase our own gains.

that doeth these things shall never '" be moved.

Kindness, and an accommodating spirit in business transactions, are as much demanded now by the principles of religion as they were when this psalm was written, or as they were under the law which forbade the tiiking of interest from a poor and needy brother. % Nor taketh reward against the innocent. Who does not take a bribe; that is, does not accept a pecuniary consideration, or any other consideration, to induce him to decide a cause against justice. He is not, in any way, to allow any such considerations to influence him, or to sway his judgment. The taking of bribes is often expressly forbidden in the Scriptures. See Ex. xxiii. 8; Deut. xvi. 19; xxvii. 25; Prov. xvii.

23. ^ He that doeth these things shall never he moved. That is, in answer to the qiiestion in ver. 1, he shall be permitted to "abide in the tabernacle" of God, and to " dwell in his holy hill." He shall have a solid foundation of hope; he is a friend of God, and shall enjoy his favour for ever. In other words, these things constitute true religion; and he who has such a character will obtain eternal life. His foundation is sure; he will be safe in all the storms of life, and safe when the cold waves of death beat around him. Comp. Matt. vii.

This psalm expresses a confident expectation of etenial life and happiness, founded on the evidence of true attachment to God. It expresses the deep conviction that one who lores God will not be left in the grave, and will not be suffered to see permanent "coiTuption," or to perish in the grave, for ever.

(1) An earnest prayer of the author for preservation on the ground that he had put his trust in God, ver. 1.

(2) A statement of his attachment to God, vers. 2, 3, founded partly on his consciousness of such attachmtmt (ver.

2), and partly on the fact that he truly loved the friends of God, ver. 3.

(3) A statement of the fact that he had no sympathy with those who rejected the true God; that he did not, and would not, participate in their worship. The Lord was his portion, and his inheritance, vers. 4, 5.

(-1) Thankfulness that the lines had fallen unto him in such pleasant places; that he had had his birth and lot where the true God was adored, and not in a land of idolaters, vers. 6, 7.

(5) A confident expectation, on the ground of his attachment to God, that he would be happy for ever; that he Avould not be left to perish in the grave; that he would obtaui eternal life at the right hand of God, vers. 8-lL This expectation implies the following particulars: —

{a) That he would ncA'^er be moved; that is, that he Avould not be disappointed and cast off, A'cr. 8.

(c) That he would not be left in the regions of the dead, nor suffei-ed to lie for ever in the grave, ver. 10.

{d) That God Avould show him the path of life, and give him a place at his right hand, ver. 11.

Nothing can be determined with certainty in regard to the occasion on which the psalm was composed. It is such a psalm as might be composed at any time in view of solemn reflections on life, death, the grave, and the world be}ond; on the question whether the grave is the end of man, or Avhether there Avill be a future. It is made up of happy reflections on the lot and the hopes of the pious; expressing the belief that, although they were to die, there Avas a brighter Avoidd beyond — although they Avere to be laid in the graA'c, they Avould not always remain there; that they Avould be released from the tomb, and be raised up to the right hand of God. It expresses more clearly than can be found almost any^vhere else in the Old Testament a belief in the doctrine of the resurrection - an assurance that those Avho love God, and keep his commandments, Avill not always remain in the grave.

2 0 tmj soul, thou hast said unto the Lord, Thou art my Lord: " my goodness extendeth not to thee;

xiii. 35-37), as referring to the resurrection of Christ, and is adduced by them in such a manner as to show they regarded it as proving that He would be raised from the dead. It is not necessary to suppose, ill order to a correct understanding of the psalm, that it had an exclusive reference to the Messiah, but only that it referred to him in the highest sense, or that it had its complete fulfilment in him. Comp. Introduction to Isaiah, ^^ 7, iii. It undoubtedly expressed the feelings of David in reference to liimself— his own hopes in view of death; — while it is true that he Avas directed to use language in describing his own feelings and hopes which could Lave a complete fulfilment only in the Messiah. In a more full and complete sense, it was true that he would not be left in the grave, and that he Avould not be allowed "to see corruption." It was actually true in the sense in which David used the term as applicable to himself that he would not be "left" permanently and ultimately in the grave, under the dominion of corruptioii; it Avas literally true of the Messiah, as Peter and Paul argued, that he did not '■'•see corruption;" that he was raised from the grave without undergoing that change in the tomb through Avhich all others must pass. As David used the language (as applicable to himself), the hope suggested in the psalm Avill be fulfilled in the future resuiTcction of the righteous; as the Avords are to be literally imderstood, they could be fulfilled only in Christ, Avho rose from the dead without seeing corruption. The argument of Peter and Paul is, that this prophetic language Avas found in the Old Testament, and that it could have a complete -fulfilment only in the resurrection of Christ. David, though he Avould rise as he anticipated, did, infact^ return to corruption, ^f the ^Messiah it Avas literally true that his body did not undergo any change in the grave. The refei-ence to the Messiah is, that it had its liighest and most complete fulfilment m him. Comp. Notes on Acts u. 25-31.

Tlie title of the psalm is, " Michtam of David." The Avord Michtam occurs only in the following places, in all of Avhich it is used as the title of a psalm: Ps. XAd., hd., hdi,, Iviii., lix., Ix. Gesenius supposes that it means a writiiiff, especially a poem, psalm, or song; and that its sense is the same as the title to the psalm of Hezekiah (Isaiah xxxviii. 9), Avhere the Avord used is rendered writing. According to Gesenius the Avord here used— DH DTD, Michtam— i^ the same as the Avoril employed in Isaiah— 2nD7p, Michtab— the last letter S, b, haA'ing been gradually changed toQ, m. Others, unaptly, Gesenius say s,have derived the Avord from tDH 3j Cliethem, gold, meaning a golden psal'ni; that is, precious, or pre-eminent. De Wette renders it, Schrifi, Avriting. It is, perhaps, impossible now to determine Avhy some of the psalms of David should have been merely termed ^tv•^Y^;^^s, while others are mentioned under more specific titles.

1. Preserve me, 0 God. Keep me; guard me; save me. This language implies that there was imminent danger of some kind — perhaps, as the subsequent part of the psalm Avould seem to indicate, danger of death. See vers. 8 — 10. The idea here is, that God Avas able to preserve him from the impending danger, and that he might hope he would do it. ^ For in thee do I put my trust. That is, my hope is in thee. He had no other reliance than God; but he had confidence in him — he felt assured that there teas safety there.

2. O my soul, thou hast said unto the Lord. The Avords "0 my soul" are not in the original. A literal rendering of the passage Avould be, " Thou hast said unto the Lord," etc., leaving something to be supplied. De Wette renders it, " To Jehovah I call; thou art my Lord." Luther, "I have said to the Lord." The Latin Vulgate, " Thou, my soul, hast said to

3 But to the saints tliat are in the earth, and to the excellent,

the Lord." The LXX., " I have said unto the Lord." Bishop Horsley, " I have said uuto Jehovah." The speaker evidently is tlie psalmist; he is describing his feelings towards the Lord, and the idea is equivalent to the ex- ])ression " /have said unto the Lord." Home word must necessarily;_^be understood, and our translators have probably expressed the true sense by inserting the words, " O my soul." The state of mind indicated is that in which one is carefully looking at himself, his own perils, his own ground of hope, and when he finds in himself a ground of just confidence that he has put his trust in God, and in God alone. We have such a form of appeal in Ps. xlii. 5, 11; xliii. 5, " Why art thou cast down, O my soul?" ^ Thou art mii Zoi'cl. Thou hast a right to rule over me; or, I acknowledge thee as my Lord, my sovereign. The word here is not Jehovah, but Adonai — a word of more general signification than Jehovah. The sense is, I have acknowledged Jehovah to be my Lord and my God. I receive him and rest upon him as such. ^ My goodness extendeth not to thee. This passage has been very variously rendered. Professor Alexander translates it, " My good (is) not besides thee (or, beyond thee);" meaning, as he supposes, " My liappiness is not beside thee, independent of, or separable from thee." So De Wette, " There is no success (or good fortune) to me oiit of thee." Others render it, " My goodness is not such as to entitle me to thy regard." And others, " My happiness is not obligatory or incumbent on thee; thou art not bound to provide for it." The Latin Vulgate renders it, " My good is not given unless by thee." Bishop Horsle}, "Thou art my good — not besides thee." I think the meaning is, " jMy good is nowhere except in thee; I have no source of good of any kind — happiness, hope, life, safety, salvation — but in thee. My good is in whom is all my delight.

not without thee." This accords with the idea in the other member of the sentence, where he acknowledges Jehovah as his Lord; in other words, he found in Jehovah all that is implied in the idea of an object of worship— all that is properly expressed by the notion of a God. He renounced all other gods, and found his happiness — his all — in Jehovah.

3. But to the saints that are in the earth. This verse also has been very variously rendered. Our translators seem to have understood it, in connexion with the previous verse, as meaning that his " goodness," or piety, was not of so pure and elevated a character that it could in any way extend to God so as to benefit him, but that it might be of service to the saints on earth, and that so, by benefiting them, he might show his attachment to God himself. But if the interpretation of the previous verse above proposed be the correct one, then this interpretation cannot be admitted here. This verse is probably to be regarded as a further statement of the evidence of the attachment of the psalmist to God. In the previous vei-se, according to the interpretation proposed, he states that his happiness — his all — was centered in God. He had no hope of anything except in him; none beyond him; none besides him. In this verse he states, as a further proof of his attachment to him, that he regarded with deep afiection the saints of God; that he found his happiness, not in the society of the wicked, but in the friendship of the excellent of the earth. The verse may be thus rendered: — "As to the saints in the earth (or in respect to the saints in tlie earth), and to the excellent, all my delight is in them." In the former verse he had stated that, as to God, or in respect to God, he had no source of blessing, no hope, no joy, beyond him, or independent of him; in this verse he says that iu respect to the saints — the excellent of the earth —

4 Their sorrows sliall be multiplied that 1 hasten after another

all his delight was in them. Thus he was conscious of true attachment to God and to his people. Thus he had what must evei- be essentially the evidence of true piety — a feeling that God is all in all, and real love for those who are hisj a feeling that there is nothing heyond God, or ivithout God, that can meet the wants of the soul, and a sincere affection for all who are his friends on earth. De Wette has well expressed the sense of the passage, " The holy, who are in the land, and the noble, — I have all my pleasure in them,'^ % In the earth. In the land; or, perhaps, more generally, on earth. God was in heaven, and all his hopes there were in him. In respect to those who dwelt on the earth, his delight was with the saints alone. ^ And to the excellent. The word here used means properly lar^e, great, mighty; then it is applied to nobles, princes, chiefs; and then to those who excel in moral qualities, in piety, and virtue. This is the idea here, and thus it corresponds with the word saints in the former member of the verse. The idea is that he found his pleasure, not in the rich and the great, not in princes and nobles, but in those who were distinguished for virtue and piety. In heaven he had none but God; on earth he found his happiness only in those who were the friends of God. % In tohom is all my delight. I find all my happiness in their society and friendship. The true state of my heart is indicated by my love for them. Everywhere, and at all times, love for those who love God, and a disposition to find our happiness in their friendship, will be a characteristic of true piety.

4. Their sorrows shall he multiplied. The word here rendered sorrows— nii^J?, atztzehoth — may mean either idols or sorrows. Comp. Isa. xlviii. 5; Ps. exxxix. 24; Job ix. 28; Ps. cxlvii. 3. Some propose to render it, *' Their idols are multiplied;"

that is, many are the gods which others worship, while I worship one God only. So Gesenius understands it. So also the Chaldee Paraphrase renders it. But the common construction is probably the correct one, meaning that sorrow, pain, anguish, must always attend the worship of any other gods than the true God; and that therefore the psalmist would not be found among their number, or be united with them in their devotions. ^ That hasten after another god. Prof. Alexander renders this, "Another they have purchased." Bishop Horsley, " Who betroth themselves to another." The LXX., " After these things they are in haste.'* The Latin A'ulgate, " Afterwards they make haste.'' The Hebrew word — "in72, mahar — properly means to hasten; to be quick, prompt, apt. It is twice used (Ex. xxii. 16) in the sense of bi<ying ov endowing; that is, procuring a wife by a price paid to her parents; but the common meaning of the word is to hasten, and this is clearly the sense here. The idea is that the persons referred to show a readiness or tvillingness to forsake the true God, and to render service to other gods. Their conduct shows that they do not hesitate to do this when it is proposed to them; that they embrace the first opportunity to do it. Men hesitate and delay when it is proposed to them to serve the true God; they readily embrace an opposite course, — following the world and sin. ^ Their drink-offerings of blood. It was usual to pour out a drink-offering of wine or water in the worship of idol gods, and even of the true God. Thus Jacob (Gen, xxxv. 14) is said to have set up a pillar in Padan-aram, and to have " poured a drink-offering thereon," Comp, Ex. xxix. 40, 41; xxx. 9; Lev. xxiii. 13; Numb. XV. 5. The phrase "drinkofferings of blood" would seem to imply that the blood of the animals slain