Notes on the Old and New Testaments

18 They prevented me in the day of my calamity: but »■ the Lord was my stay.

19 He brought me forth also into a large place: he delivered me, because he delighted in me.

20 The Lord rewarded * me according to my righteousness;

according to the cleanness of my hands hath he recomj)ensed me.

21 For I have kept the ways of the Lord, and have not Avickedly departed from my God.

22 For all his judgments were before me, and I did not put away his statutes from me.

as he was as a warrior, was not ashamed, in the review of his life, to admit that he owed his preservation not to his own courage and skill in war, but to God; that his enemies were superior to himself in power; and that if God had not interposed he would have been crushed and destroyed. No man dishonours himself by acknowledging that he owes his success in the world to the Divine interposition.

18. They prevented me. They anticipated me, or went before me. See Notes on ver. 5. The idea here is that his enemies came before him, or intercepted his way. They were in his path, ready to destroy him. ^ In the day of my calamity. In the day to which I now look back as the time of my peculiar trial. ^ But the LOKD n:as my stay. My support, or prop. That is, the Lord upheld me, and kept me from falling.

19. He hrought me forth aha into a large place. Instead of being hemmed in by enemies, and straitened in my troubles, so that I seemed to have no room to move, he brought me into a place where I had ample room, and where I could act freely, Comp. Notes on Ps. iv. 1. ^ He delivered me. He rescued me from my enemies and my troubles. ^ Because he delighted in me. He saw that my cause was just, and he had fovour towards me.

20. The Lord reioarded me according to my righteousness. That is, he saw that I did not deserve the treatment which I received from my enemie.'!, and therefore he interposed to save me. Comp. Notes on Ps. xvii. 3. ^ According to the cleanness of my hands. So far as my fellow-men are concerned, I have done them no wrong. ^ Hath he recompensed me. By rescuing me from the power of my enemies. It is not inconsistent with proper views of piet}' — with true humility before God — to feel and to say, that so far as our fellowmen are concerned, we have not deserved ill-treatment at their hands; and, when we are delivered from their power, it is not improper to say and to feel that the interposition in the case has been according to justice and to truth.

21. For I have Jcept the ivays of the Lord. I have obeyed his laws, I have not so violated the laws which God has given to regulate my conduct with my fellow-men as to deserve to be treated by them as a guilty man. ^ And have not tcieJcedly departed from my God. "I have not been a sinner from my God;" — an apostate; an open violator of his law. The treatment which I have received, though it would be justly rendered to an open violator of law, is not that which I have merited from the hand of man.

22. For all his judgments. All his statutes, ordinances, laws. The word judgment is commonly used in this sense in the Scriptures, as referring to that which God has judged or determined to be right. \ Were hefore me. That is, I acted in view of them, or as having them to guide me. They were constantly before my eyes, and I regulated my conduct in accordance with their requirements. ^ And I did not put away his statutes from me. I did not reject them as the guide of my conduct.

23 I was also upright ^ before him, and I kept myself from mine * iniquity.

24 Therefore hath the Lord recompensed me according to

my righteousness, according to the cleanness of my hands 2 in his eyesight.

25 With the merciful thou wilt show thyself merciful; with an

23. I tvas also upritjJii before him. Marg., nnfh. The meaning is that he Avas upright in his sight. The word rendered upright is the same which in Job i. 1 is rendered perfect. See Notes on that passage. ^ And I Jcept myself from mine iniquity. From the iniquity to which I was prone or inclined. This is an acknowledgment that Ire tvas prone to sin, or that if he had acted out his natural character he woukl have indulged in sin — pei'haps sui'h sins as had been charged upon him. But he here says that, w'ith this natural proneuess to sin, he had restrained himself, and had not been deserving of the treatment which he had received. This is one of those incidental remarks which often occur in the Scriptures which recognise the doctrine of depravity, or the fact that the heart, even when most restrained, is by nature inclined to sin. If this psalm was composed in the latter part of the life of David (see the introd.), then this must mean either (a) that in the review of his life he felt it had been his general and habitual aim to check his natural inclination to sin; or (h) that at the particular periods referred to in the psalm, when God had so wonderfully interposed in his behalf, he felt that this had been his aim, and that he might now regard that as a reason why God had interposed in his behalf. It is, however, painfully certain that at some periods of his life — as in the matter of Uriah — he did give indulgence to some of the most corrupt inclinations of the human heart, and that, in acting out these corrupt propensities, he was guilty of crimes which have for ever dimmed the lustre of his name and stained his memory. These painful iacts, however, are not inconsistent with the statement that in his general character he did restrain these corru])t propensities, and did " keep himself from his iniquity." So, in the review of our own lives, if we are truly the friends of God, wliile we may be painfully conscious that we have often given indulgence to the corrupt propensities of our natures, — over which, if we are truly the children of God, we shall have repented, — we may still find evidence that, as the great and habitual rule of life, we have restrained those passions, and Jiave " kept ourselves " from the particular forms of sin to which our hearts were prone.

22, Therefore hath the Lord recompensed me. IJy delivering me from my enemies. The Divine interpositions in his behalf had been of the nature of a reivard or recompense. 1i According to my righteousness. As if I wei'e righteous; or, his acts of intervention have been such as are appropriate to a righteous life. The psalmist does not say that it was on account of his righteousness as if he had merited the favour of God, but that the interpositions in his behalf had been such as to show that God regarded him as righteous. "^ According to the cleanness of my hands. See Notes on ver. 20. ^ In his eyesight. Marg., as in Heb., before his eyes. The idea is that God saiv that he was upright.

25. With the merciful. From the particular statement respecting the Divine dealings with himself the psalmist now passes to a general statement (suggested by wdiat God had done for him) in regard to the general principles of the Divine administration. That general statement is, that God deals tvith men according to their character; or, that he will adapt his providential dealings to the conduct of men. They will rind him to be such towards them as they have iil3riglit man tliou wilt sliow thyself upright;

26 With the pure thou Avilt show thyself pure; and with the

froward « thoii wilt ^ show thyself froward.

27 For thou wilt save the

shown themselves to be towards Lim. The word merciful refers to one who is disposed to show kindness or compassion to those who are guilty, or to those who injure or wrong us. ^ Thou zvili show thyself merciful. Thou wilt evince towards him the same character which he shows to others. It is in accordance with this that the Saviour teaches us to pray, "And forgive us our debts, as we forgive our debtors," ]\hitt. vi. 12. And in accordance also with this he said, " For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses," Matt. vi. 14, 15. ^ With an upright man. Literally, a perfect man. See Job i. 1, where the same word is used in the original, and rendered perfect. The idea is that of a man who is consistent, or whose character is complete in all its parts. See Notes on Job i. 1. % Thou toilt show thyself xiipright. Thou wilt deal with him according to his character. As he is faithful and just, so will he find that he has to do with a God who is faithful and just.

26. With the pure. Those who are pure in their thoughts, their motives, their conduct. ^ Thou loilt show thyself pure. They will find that they have to deal with a God who is himself pure; who loves purity, and who will accompany it with appropriate rewards wlierever it is found. ^ And with the froward. The word here used — l^J^y, ikkaish — means properly perverse; a man of a perverse and wicked mind. It is derived from a verb — 1J?'p^\ aJcash — -which means, to turn the xvrong toay, to tvrest, to pervert. It would be applicable to a man who perverts or wrests the words of others from thair true meaning; who prevaricates or is deceitful in his own conduct; who is not straightforward in his dealings; who takes advantage of circumstances to impose on otuers, and to promote his own ends; who is sour, harsh, crabbed, unaccommodating, unyielding, unkind. It is rendered perverse in Deut. xxxii. 5; Prov. viii. 8; xix. 1; xxviii. 6; froward here, and in 2 Sam. xxii. 27; Ps. ci.4; Prov. xi. 20; xvii. 20; xxii. 5; and crooked in Prov. ii. 15. The word does not occur elsewhere in the Old Testament. % Thou wilt show thyself froward. Marg., wrestle. In the corresponding place in 2 Sain, xxii. 27 it is rendered, " Thou wilt show thyself unsavory;" though the same word is used in the original. In the margin in that place, as here, the word is wrestle. The original word in each place — "yflB, piathal—^ means to twist, to twine, to spin; and then, to be twisted; to be crooked, crafty, deceitful. In the form of the word which occurs here (Hlthpa), it means, to shoto oneself crooked, crafty, perverse. (Gesenius, Xejr.) It cannot mean here that God would assume such a character, or that he would be crooked, crafty, perverse in his dealings with men; for no one can suppose that the psalmist meant to ascribe such a character to God: but the meaning plainly is, that God would deal with the man referred to according to his real character: instead of finding that God would deal with them as if they were pure, and righteous, and merciful, such men would find that he deals with them as they are, — as perverse, crooked, wicked.

27. Tor thou wilt save the afflicted people. From the particular tokens of Divine favour towards himself in affliction and trouble, the psalmist now draws the general inference that this was the character of God, and that others in affliction might hope for his interposition as he had done.

afflicted people; but wilt bring down high '' looks.

28 For thou wilt light my I candle; "' the Lord my God will enlighten my darkness.

*l[ But wilt hrin(j down high looks. Another general inference probably derived from the deahngs of God with the prond and hauglity foes of the psahiiist. As God had humbled them, so he infers that he woukl deal with others in the same way. " High looks" are indicative of pride and haughtiness, Comp. Ps. ci. 5; Prov. vi. 17 j xxi. 4; Isa. ii. 11 (Notes); X. 12; Dan. vii. 20.

28. For thou wilt light my candle. Marg., lamp. The word lamp best expresses the idea. In the Scriptures light is an image of prosperity, success, happiness, holiness, as darkness is the image of the opposite. See Notes on Job xxix, 2, 3; comp. also Job xviii. 6; xxi. 17; Prov. xx. 27; xxiv. 20; Ps. cxix. 105; cxxxii. 17; Isa. Ixii. 1. The meaning here is, that the psahnist felt assured that God would give him prosperity, as if his lamp were kept constantly burning in his dwelling. ^ The Lord my God tvill enlighten my darkness. Will shed light on my path, which would otherwise be dark: — will impart light to my understanding; will put peace and joy in my heart; will crown me with his favour. Comp. Notes on Ps. iv. 6.

29. For hy thee I have run through a troop. Marg., hroJcen. The word troop here refers to bands of soldiers, or hosts of enemies. The word rendered 7nin through means properly to run; and then, as here, to run or rush upon in a hostile sense; to rush with violence upon one. The idea liere is that he had been enabled to rush with violence upon his armed opposers; that is, to overcome them, and to secui'e a victory. The allusion is to the wars in which he had been engaged. Comp. cxv. 1. ^ And hy my God. By the help derived from God. % Have I leaped over a ivall.

29 For by thee I have 2 run through a troop; and by my God have 1 leaped over a wall.

30 As for God, his way is perfect: the word of the Loe,d is

Have I been delivered, as if I had leaped over a wall when I was besieged; or, I have been able to scale the walls of an enemy, and to secure a victory. The probal)ility is that the latter is the true idea, and that he refers to his successful attacks on the fortified towns of his enemies. Tiie general idea is, that all his victories were to be traced to God.

30. As for God. The declaration in this verse is suggested by the facts narrated in the previous verses. The contemplation of those fiicts leads the thoughts of the author of the psalm up to the Great Source of all these blessings, and to these general reflections on his character. "As for God," that is, in respect to that Great Being, who has delivered me, his ways are all perfect; his word is tried; he is a shield to all those who trust in him. ^ His tvay is perfect. That is, his doings are perfect; his methods of administration are perfect; his government is perfect. There is nothing wanting, nothing defective, nothing redundant, in what he does. On the word perfect, see Notes on Job i. 1. ^ The ivord of the Lord is tried. Marg., refined. The idea is, that liis word had been tested as silver or any other metal is in the fire. The psalmist had confided in him, and iiad found him f\\ithful to all his promises. Compare Notes on Ps. xii. 6. In a larger sense, using the phrase the " word of the Lord " as denoting the revelation which God has made to mankind in the volume of revealed truth, it has been abundantly tested or tried, and it still stands. It has been tested by the friends of God, and has been found to be all that it promised to be for support and consolation in trial; it has been tested by the changes which liave occurred in

1 tried; ^ lie is a buckler ^ to all those that trust in him.

31 For who is God save the Lord? or who is a rock save our

32 It is God = that girdeth me the progress of human affairs, and has been found fitted to meet all those changes; it has been tested by the advances which have been made in science, in literature, in civilization, and in the arts, and it has shown itself to be fitted to every stage of advance in society; it has been tested by the efforts which men have made to destroy it, and has survived all those efforts. It is settled that it will survive all the revolutions of kingdoms and all the changes of dynasties; that it will be able to meet all the attacks which shall be made upon it by its enemies; and that it Mill be an unfailing source of light and comfort to all future ages. If persecution could crush it, it would have been crushed long ago; if ridicule could drive it from the world, it would have been driven away long ago; if argument, as urged by pov.erful intellect, and by learning, combined with intense hatred, could destroy it, it would have been destroyed long ago; and if it is not fitted to impart consolation to the altticted, to wipe away the tears of mourners, and to uphold the soul in death, that would have been demonstrated long ago. In all these methods it has been " tried," and as the result of all, it has been proved as the only certain fact, in regard to a hook as connected with the future — that the Bible will go down accredited as a revelation from God to the end of the world. •[[ He is a hucJcler. Or, a shield, for so the original word means. See Notes on Ps. iii. 3.

31. For icho is God save the Lord.? Who is God except Jehovah? The idea is, that no other being has evinced the power, the wisdom, and the goodness which properly belong to the true God; or, that the things with strength, and maketh my way perfect.

33 He maketh my feet like hinds' feet, and setteth me upon my high places.

which are implied in the true nature of Ood are found in no other being. ^ Or loho is a rock save our God? See ver. 2. There is no one who can furnish such safety or defence; no one under whose protection we can be secure in danger. Comp. Deut. xxxii.

32. It is God that girdeth me ivith strength. Who gives me strength. The word girdeth contains an allusion to the mode of dress among the orientals, the long flowing robe, which was girded np when they ran or laboured, that it might not impede them; and, probably, with the additional idea that girding the loins contributed to strength. It is a common custom now for men who run a race, or leap, or engage in a strife of pugilism, to gird or bind up their loins. See Notes on.lob xl. 7; and on Matt. V. 38 — 41. *iy And maketh my toag perfect. Gives me complete success in my undertakings; or, enables me so to carry them out that none of them fail.

33. Se maketh my feet like hinds* feet. So Habakkuk iii. 19, " He will make my feet like hinds' feet, and he will make me to walk upon mine high places." The hind is the female deer, remarkable for fleetnessor swiftness. The meaning here is, that God had made him alert or active, enabling him to pursue a flying enemy, or to escape from a swift-running foe. ^ And setteth me npon my high places. Places of safety or refuge. The idea is, that God had given him security, or had rendered him safe from danger. Comp, Deut. xxxii. 13. Swiftness of foot, or ability to escape from, or to pursue an enemy, was regarded as of great value in ancient warfare. Achilles, according to the descriptions of

34 He teaclietli my hands to war, so that a bow of steel is broken by mine arms.

35 Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy ^ gentleness hath made me great.

3 L. He teacheth mif hands to war. Comp. Ps. cxllv. 1. The skill which David had in the use of tVie bow, the sword, or the spear, — all of which depends on the hands, — he ascribes entirely to God, ^ So that a boto of steel is broken by mine arms. This is mentioned as an instance oP extraordinary strength, as if he were able to break a bow made of metal. The original word rendered steel means properly brass. Wood was doubtless first used in constructing the bow, but metals came afterwards to be employed, and brass would naturally be used before the manufactui-e of steel was discovered. Eosenmiiller in loc.

35. Thou hast also given me the shield of thy salvation. Thou hast saved me as with a shield; thou hast thrown thy shield before me in times of danger.- See Notes on Ps. v. 12. ^ And thy rigid hand hath holden me up. Thou hast sustained me when in danger of falling, as if thou hadst uplield me with thine own hand. ^[ And thy gentleness hath made me great. Marg., "or, ivith thy meekness thou hast multiplied me." The word liere rendered gentleness, evidently means \\CYefavour, goodness, kindness. It commonly means humility, modesty, as applied to men; as applied to God, it means mildness, clemency, favour. The idea is, that God had dealt with him in gentleness, kindness, clemency, and that to this fact alone he owed all his })rosperity and success in life. It was not by any claim which he bad on God; it was by no worth of his own; it was l)y no native strength or valour that he had been thus exalted, but it was wholly because God

36 Thou hast enlarged my steps under me, that my ^ feet did not « slip.

37 I have pursued mine enemies, and overtaken them: neither did I turn again tiU they were consumed.

had dealt kindly with him, or had showed Vnwfavour. So all our success in life is to be traced to i\\e favour — the kindness — of God.

36. Thou hast enlarged my steps tinder me. The idea here is, " Thou hast made room for my feet, so that I have been enabled to walk without hindrance or obstruction. So in Psalm xxxi. 8, " Thou hast set my feet in a large room." The idea is, that he was before straitened, compressed, hindered in his goings, but that now all obstacles had been taken out of the way, and he could walk freely. ^ That my feet did not slip. Marg., mine ancles. The Hebrew word here rendered in the text feet, and in the margin ancles, means properly a joint; small joint; especially the ancle. The reference here is to the ancle, the joint that is so useful in walking, and that is so liable to be sprained or dislocated. The meaning is that he had been enabled to walk firmly; tl at he did not limp. Before, he had been like one whose ancles are weak or sprained; now he was able to tread firmly. The Divine favour given to him was as ^/'Godhad given strength to a lame man to walk firmly.

37. / have pursued mine enemies, and overtaken ihem. He had not only routed them, but had bad strength to pursue them; he bad not only pursued therti, but he had been enabled to come up to them. The idea is that of complete success and absolute triumph. ^ Neither did I turn again. I was not driven back, nor was I weary and exhausted, and compelled to give over the pursuit. ^ Till they were consumed. Till they were all either slain or made captive, so that

38 I have wounded them, that they were not al^le to rise: * they are fallen under my feet.

39 For thou hast girded me with strength unto the battle: thou hast ^ subdued under me

those that rose up against me.

40 Thou hast also given me the necks of mine enemies, that I might destroy them that hate me.

41 They cried, but there loas none to save them: even unto the

the hostile forces vanished. Xone of my enemies were left.

38. / have ivounded them, etc. I have so weakened them — so entirely prostrated them — that they were not able to rally again. This does not refer so much to wounds inflicted on individuals in the hostile ranks as to the eiitire host or army. It was so weakened that it could not again be put in battle array. The idea is that of successful pursuit and conquest. ^ They are fallen under my feet. I have completely trodden them down — a common mode of denoting entire victory, Ps. cxix. 118; Isa. xxv. 10; Lam. i. 15; Dan. viii. 13; Luke xxi. 24.

39. For thou hast girded me ivith strength unto the battle. See Notes on ver. 32. Comp. Job xii. 18; Prov. xxxi. 17. ^ Thou hast subdued under me. Marg., as in Heb., caused to bow. That is, God had caused them to submit to him; he had enabled him to overcome them; — still acknowledging that all this was from God, and that the praise was due to Him, and not to the power of his own arm.

40. Thou hast also given me thenecJcs of mine enemies. Their necks to tread upon, as the result of victory; or their necks to be subject to me, as the neck of the ox is to his owner. The phrase is sometimes used in this latter sense to denote subjection (comp. Jer. xxvii. 12); but it is more commonly, when applied to war, used in the former sense, as denoting complete triumph or conquest. It was not uncommon to trample on the necks of those who were overcome in battle. See Josh. X. 24; Ezek. xxi. 2; Gen. xlix. 8. The word used here — fl'li?, oreph — means properly necTc, nape, the back of the neck; and hence, to give the necJc means sometimes to turn the back, as in flight; and the phrase would admit of that meaning here. So Gesenius {Lex.) understands it. So also De Wette: " Thou turnest my enemies to flight." It seems to me, however, that the more probable interpretation is that of complete subjection,— as when the conqueror places his foot on the necks of his foes. This is confirmed by the next member of the sentence, where the psalmist speaks of the complete destruction of those who hated him. °[[ That I might destroi/ them that hate one. That have pursued and persecuted me in this manner. The idea is that of utterly overcoming them; of putting an end to their power, and to their ability to injure him.

41. They cried. They cried out for help, for mercy, for life. In modern language, " they begged for quarter." They acknowledged that they were vanquished, and entreated that their lives might be spared. ^ £ut there was none to save them. To preserve their lives. No help appeared from their own countrymen; they found no mercy in me or my followers; and God did not interpose to deliver them. ^ Even unto the LoED. As a last resort. Men appeal to everything else for help before they will appeal to God; often when they come to him it is by constraint, and not willingly; if the danger should leave them, they would cease to call upon him. Hence, as there is no real sincerity in tlieir calling upon God — no real regard for his honour or his commands — their cries are not heard, and they perish. The course of things with a sinner, however, is often such that, despairing of salva-

Lord, but * lie answered tliem not.

42 Then did I beat them small as the dust before the wind; I

tioii in any other way, and seeing that this is the only true way, he comes with a heart hroken, contrite, ])enitent, and then God never turns away from the cry. No sinner, tliough as a last resort, who comes to God in real sincerity, will ever be rejected. % But he answered them not. He did not put forth his power to save them from my sword; to keep them alive when they were thus vanquished. Had they cried nnto him to sace their souls, he would undoubtedly have done it; but their cry was for life — for the Divine help to save them from the sword of the conqueror. There might have been many reasons why God should not interpose to save them from the regular consequences of valour when they had been in the wrong and had begun the war; but there would have been no reason why he should not interpose if they had called upon him to save them from their sins. There may be many reasons why God should not save sinners from the ^ewiporaZ judgments due to their sins — the intemperate from the diseases, the poverty, and the wretchedness consequent on that vice, — or the licentious from the woes and sorrows caused by such a course of life; but there is no reason, in any case, why God should not save from the eternal consequences of sin, if the sinner cries sincerely and earnestly for mercy.

42. Then did I heat them small as the dust hefore the loind. As the fine dust is driven by the wind, so they fled before me. There could be no more striking illustration of a discomfited army flying before a conqueror. De Wette says correctly that tlie idea is, " I beat them small, and scattered them as dust before the wind." T[ I did cast them out as the dirt ill the streets. lu the corre-

did cast them out as the dirt in the streets.

43 Thou hast delivered me from the strivings of the people; and thou hast made me the head

sponding place in 2 Sam. xxii. 43, this is, " I did stamp them as the mire of the street, and did spread them abroad." The idea in the place before us is, that he poured them out, for so the Hebrew word means, as the dirt or mire in the streets. As that is trodden on, or trampled down, so they, instead of being marshalled for battle, were wholly disorganized, scattered, and left to be trodden down, as the most worthless object is. A similar image occurs' in Isa. x. 6, where God is speaking of Sennacherib: " I will send him against an hypocritical nation to tread them down like the luire of the streets."

43. Thou hast delivered me from the strivings of the people. From the contentions of the people; or, from the efforts which they have made to overcome and subdue me. The allusion is to the efforts made by the people, under the guidance of their leaders. It is not "strivings" among \\\& own followers, but the efforts, the strivings, the contentions of his enemies, who endeavoured to obtain the mastery over him, and to subdue him. ^ Thou hast made me the head of the heathen. The head of the nations; that is, the nations round about. In other words, he had, by the Divine aid, brought them into subjection to him, or so subdued them that they became tributary to him. The word " heathen" with us expresses an idea which is not necessarily connected with the original word. That word is simply nations — L]")i2. goim. It is true that those nations were heathens in the present sense of the term, but that idea is not necessarily connected with the loord. The meaning is, that surrounding nations had been made subject to him; or that he had been made to rule over them. David, in fact, thus brought the surrounding of tlie lieatben: a '^ people whom

I have not known sball serve me.

44 1 As soon as they hear of

1 At the hearing of the ear.

people under subjection to him, and made them tributary. In 2 Sam. viii. he is said to have subdued Philistia, and Moab, and Syria, and Edom, iu all of which countries he put " garrisons," and all of which he made tributary to himself. % A people whom I have not known shall serve me. People that I had not before heard of. This is the language of confident faith that his kingdom would be still further extended, so as to embrace nations before unknown to him. His past victories, and the fact that his kingdom had been so established and was already so extended, justified the expectation that it would be still further enlarged; that the fame of his conquests would reach other nations, and that they would willingly yield themselves to him. After the victories which he had achieved, as celebrated in this psalm, that might be expected to follow as a matter of course. It is the triumphant exultation of a conqueror, and it seems to have been his expectation, not that his successors would extend the empire, but that other nations would become voluntarily subject to

44. As soon as they hear of me, they shall ohey me. Marg., as in Heb., At the hearing of the ear. That is, their submission will be prompt and immediate. The fame of my victories will be such as to render resistance hopeless; my fame, as at the head of a mighty empire, will be such as to lead them to desire my friendship and protection. ^ The strangers. Marg., as in Hebrew, The sons of the stranger. The word refers to foreigners., to those of other nations. His name and deeds would inspire such respect, or create such a dread of his power, that they would be glad to seek his friendship, and would me, they shall obey me: the 2 strangers shall 3 submit themselves unto me.

readily submit to his dominion. ^ Shall submit themselves unto me. Marg., yield feigned obedience. The Hebrew word here used — ^'rT3, chahhash — means properly to lie, to speaJc lies; then, to deceive, or disappoint; then, to feign, to flatter, to play the hypocrite. It is manifestly used in this sense here, as referring to those who, awed by the terror of his name and power, would come and profess subjection to him as a conqueror. Yet the use of the word here implies that he was aware that, in many cases, this would be only a feigned submission, or that the homage would be hypocritical; homage inspired by terror, not by love. Undoubtedly much of the professed subjection of conquered nations is of this kind, and it would be well if all conquerors understood this as David did. He accepted, indeed, the acquiescence and the submission, but he understood the cause; and this knowledge would only tend to make his throne more secure, as it would save him from putting confidence or trust where there was no certainty that it would be well placed. Towards David as a sovereign there was much real loyalty, but there was also much professed allegiance that was false and hollow; allegiance which would endure only while his power lasted, and which would only wait for an opportunity to throw off the yoke. In respect to God, also, there are not a few who "feignedly submit " to him, or who yield feigned obedience. They, too, are awed by his power. They know that he is able to destroy. They see the tokens of his greatness and majesty, and they come and profess submission to him — a submission founded on terror, not on love; a submission which would ceasg at once i could they be assured of safety if

45 The strangers shall fade away, and be afraid out of their close plaees.

46 The LOKD liveth: and

blessed he my roclc; and let the God of my salvation be exalted. 47 It is God that ^ avengetli they should renounce their allegiance to him. And as David was not ignorant of tlie fact that not a httle of the professed submission to him was false and feigned, — so, in a much higher sense — in a much moi'e accurate manner — God is aware of the fact that many who profess to be subject to him are subject in profession only; that if they could clo it with safety, they would tlirow off the very appearance of loyalty, and carry out in reality what exists in their hearts. It nnist have been sad for David to reflect how greatly the number of his professed subjects might have been diminished, if none had been retained but those wlio truly loved his reign, and respected him as a sovei'eign; it is sad to reflect how greatly the number of the professed friends of God would be diminished, if all those should withdraw who have yielded only feigned obedience to him! Yet the Chiarch would be the better and the stronger ibr it.

45. The strangers shall fade away. Heb., " The sons of the stranger." That is, foreigners. The word rendered/ac?e aivaij — h'yi, nabal — ineans properly to wilt, wither, fall away, as applicable to flowers, leaves, or plants, Ps. i. 3; xxxvii. 2; Isa. i. 30; xxviii. 1. Here it means that those foreign nations would diminish in numbers and in power, until they should wholly disappear. The idea is, that all his foes would vanish, and that he and his kingdom would be left in peace. ^ And he afraid out of their close places. The word rendered be afraid means to tremble — as those do who are in fear. The word rendered close 2')laces means places that are shut up or enclosed, as fortified cities or fortresses. The reference is to their places of retreat, towns, castles, fortresses. The meaning Is, that they would find such places to be no security, and would tremble out of them; that is, they would flee out of them in consternation and alarm. The general thought is that of ultimate complete security for himself and his ldngdom,or entire deliverance from all his enemies.

46. The Lord liveth. Jehovah — the name here used — is often described as the living God in contradistinction to idols, who are represented as without life, Deut. v. 26; Josh iii. 10; 2 Kings xix. 4; Ps. xlii. 2; Matt. xvi. 16; 1 Thess. i. 9. Comp. Ps. cxv. 5; cxxxv. 16. It is probably in allusion to this idea that the ])hrase " The Lord liveth " is nsed here. It is a joyful exclamation in view of all that God h:id done; of all the deliverances which lie had wrought for the author of the i)salm. In the remembrance of all this the psalmist says that God had shown himself to be the living, that is, the true God, These interpositions furnished abundant demonstration that Jehovah existed, and that he was worthy of adoration and praise as the true God. So, in view of mercy and salvation, the heart of the redeemed exultingly exclaims, " The Lord lives, — there is a living God." ^ And blessed be mg Rock. God, who has shown himself to be a refuge and a protector. See Notes on ver. 2. ^ And let the God of my salvation be exalted. The God who has saved me from my enemies. Let him be exalted, be praised, be honoured, be adored. Let his name be exalted above all idol gods; above all the creatures that he has made. The wisli is, that His name might be made 2^rominent; that all creatures might praise and honour Him.

47. It is Ood that avengeth me. INIarg., giveth avengements for me. The marginal reading is a literal translation of the Hebrew. The meaning is, that God had punished iiie, and ^ subdnetli the people under me.

48 He deliveretli me from mine enemies; yea, thou liftest me up above those that rise np against me: thou hast delivered me froui

the enemies of the author of the psuhii for all the wrongs which they had done to him. Comp. Rom. xii. 19. ^ And suhdueth the 2)eoj}Ie under me. Marg., destroijeth. The idea is that he had subdued the nations so that they became obedient to him. The primary notion of the word used here — from 121, dahar — is to set in a row; to range in order; to connect; to lead; to guide; — then, to reduce to order; to subdue. This God liad done in respect to the nations. Instead of being rebellious and tumub tuous, Ood liad reduced them to obedience, and had thus set him over a kingdom where all were subject to order and to law.

48. He delivereth me from mine enemies. From all my foes. % Yea, thou liftest me up above those that rise up against }ne. So that I triumph over them. Instead of being subdued by them, and trampled under their feet, I am exalted, and they are humbled. ^ Thou hast delivered me from the violent man. Marg., as in Heb., man of violence; the man characterised by injustice and wrong; the man who endeavoured to overcome and subdue me by force and arms. There is probably a special allusion here by tire psalmist to Saul as his great enemy, but perhaps he had also in his eye others of the same kind, and the meaning may be that he had been delivered from all of that class of men.

49. Therefore ivill I give thanks unto thee. Marg., confess. The Hebrew word — ni^, yadah — in the form used here, means properly to profess, to confess, to acJcnoioledge; then especially to acknowledge or recognise blessings and favours; in other words, to give thanks, to praise. The idea

49 Therefore will I 3 give thanks unto thee, O Lord, among the heathen, and sing IDraises unto thy name.

here is that he would make a public acTcnoivledgment of those blessings which he had received; or that he would cause the remembrance ol" them to be celebrated among the nations. ^ Among the heathen. Among the nations. Se3 Notes on ver. 43. The meaning here is, that he would cause these blessings to be remembered by making a record of them in this song of praise; a song that would be used not only in his own age and in his own country, but also among other nations, and in other times. He would do all in his power to make the knowledge of these favours, and these proofs of the existence of the true God, known abroad and transmitted to other times. The apostle Paul uses this language (Rom. xv. 9) as expressing properly the fact that the knowledge of God was to be communicated to the " Gentiles:" " As it is written. For this cause will I confess to thee among the Gentiles." The word "heathen" or nations, in the passage before us, corresponds l^recisely with the meaning of the word Gentiles; and Paul has used the language of the psalm legitimately and properly as showing that it was a doctrine of the Old Testament that the truths of religion were not to be confined to the Jews, but were to be made known to other nations. *ir A)id sing praises u)ito thy name. Unto thee; — the name often being used to denote the person. The meaning is, that he would cause the praises of God to be celebrated among foreign or heathen nations, as the result of what God had done for him. Far, probably, very far beyond what David anticipated Avhen he penned this psalm, this has been done. The psalm itself has been chanted by mil-

50 Great dclivovanco givetli he to iiis king; and sbowetli mercy lions who were not in existence, and in lands of which the psahnist had no knowledge; and, connected as it has been with the other psalms in Christian worship, it has contributed in an eminent degree to extend the praises of God far in the earth, and to transmit the knowledge of him to generations as they succeeded one another. What David anticipated is, moreover, as yet only in the progress of fulfilment. Millions not yet born will make use of the psalm, as millions have done before, as the medium of praise to God; and down to the most distant times this sacred song, in connexion with the others in the Book of Psalms, will contrlbate to make God known in the earth, and to secure for him the praises of mankind.

50. Great deliverance giveih he to Ills king. To David, as king. The word in the original, which is rendered "deliverance," means properly salvation, and is here in the plural number. It refers not to one act of Divine interposition, but to the many acts (referred to in the psalm) in which God had interposed to save him from danger and from death. The phrase "to Vis king" refers to the fact that God had appointed him to reign, and to administer the government for liim. He did not reign on his own account, but he reigned for God, and with a view to do his will. '^ And shoioeth mercy to his anointed. To him who had been set apart to the kingly office by a solemn act of anointing. Comp. 1 Sam. xvi, 13; 2 Sam. ii. 4-7; v. 3, 17; xii. 7; comp. 2 Kings ix. 3, 6, 12. It is in allusion to this custom that the Messiah is called the Anointed, or the Christ. See Notes on Matt. i. 1. ^ To David, end to his seed. To his descendants, or posterity. There is an undoubted reference here to the promises made en David in regard to his successors to bbc throne. Sec 2 Sam. vii. 12-

to his anointed, to David, and to his seed for / evermore.

^ For evermore. This expresses the confident expectation of David that the government would remain in his family to the latest times. This expectation was founded on such promises as that in 2 Sam. vii. 12, 13: " I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom; he shall build an house for my name, and I will establish the throne of his kingdom for ever." Also 2 Sam. vii. 16: " And thine house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever." See also Ps. Ixxxix. 36: " His seed shall endure for ever, and his throne as the sun before me." The perpetuity of this kingdom is found, in fact, in the reign of the Messiah, a descendant of David, in whose eternal reign these promises Avill receive an ample fulfilment. See Isa. ix. 7. Comp. Luke i. 32, 33. The temporal reign passed wholly away in the process of time from the descendants of David; the spiritual reign is perpetual in the Messiah. How far David understood this it is not important to inquire, and it would be impossible to determine. It is sufficient for the proper understanding of the place to remember {a) that there will have been a strict fulfilment of the promise, according to the full import of the language, in the Messiah, the Son of David; and {h) that, however this may have been understood by David who recorded the promise, the real author of the promise was the Holy Spirit, and that the real meaning of the promise, as thus recorded, was that it should be fulfilled as it lias been. In this, as in all other cases, the inquiry to be made in interpreting the language is not how the sacred penman understood it, but what was meant by the real author, the Spirit of God, — and whe- ther the prediction, according to that meaning, has been fulfilled. When a man employs an amanuensis, the inquiry in regard to what is written is not how the amanuensis understood it, but how he who dictated what was written intended it should be^ understood. Applying this principle, the prediction here and elsewhere, in regard to the perpetuity of the reign of David and his posterity, has been, and is, fulfilled in the most ample manner. "Great David's greater

This very beautiful psalm is designed to illustrate the superiority of revealed truth above the light of nature in showing the character and perfections of God. In doing this, there is no attempt in the psalm, as there should be none on our part in explaining it, to undervalue or disparage the truths about God revealed by nature. All that could now be said in regard to the works of creation, as illustrating the Divine perfections, is really admitted by the psalmist (vers. 1-6); and yet this is placed in strong contrast with the revelations disclosed in the " law of the Lord," that is, in his revealed word (vers. 7-1 1). The revelations of nature, and the higher revelation by inspiration, belong to the same system of religion, and are alike designed to illustrate the being, the perfections, and the government of God. The friend of religion should claim tlie one as well as the other; the defence of the Bible as a revelation from God should not lead us to disparage or undervalue the disclosures respecting God as made by nature. He who asserts that a revelation is necessary to mankind, and Avho maintains that the light of nature is not sufficient for the wants of man, should nevertheless concede all that can be known from the works of God about the Creator; should rejoice in all that truth; and should be willing that all should be learned that can be learned about God from his works. When all this is admitted, and all this learned, there will be still an am])le field for the higher disclosures which revelation claims to make., Nor did the psalmist apprehend that the revelations about God v/Mch. arc made in his Avorks would be in conflict with' those Avhich are made in his Avoi'd. He evidently felt, in looking at these works of creation, that he was learnmg truths which would in no manner contradict the higher truths comminiicated by revelation; that the investigation of the one might be pursued to any extent without showing that the other was needless, or bringing the truth of the other into peril.

This psalm consists pro])erly of three parts: I. The revelation of God in his works, vers. 1—6. 11. Tbe higher and more glorious i-evelation of himself in his laAV, vers. 7—10. III. The bearing of these truths on the present character and conduct of the author, and consequently their adaptedness to produce the same effect on others, vers. 11 — 14; — («) in teaming men of the nature of sin, and thus keeping them from transgression, ver. 11; {b) in malcing them aware of the extent and depth of sin, and especially of secret faults, ver. 12; {c) in leading them to pray earnestly that they may be cleansed from secret faults, and be kept back or restrained from presumptuous sins, vers. 12, 13; {d) in leading them to pray earnestly that their words and thoughts may be made acceptable to God,

The psalm is said in the title to be "A Psalm of David;" and there is nothing in the psalm itself to create a doubt in regard to the correctness of this statement. It is impossible, however, to determine when, or in Avhat circumstances, it was composed; for there are no internal marks which will fix it at any particular period of the life of the author. There is no allusion either to persecution or to triumph; — to private, dome;5tic, or public life, — or to any of the known circumstances of the histor\ of David. If a conjecture may be allowed, it would seem not improbable that it was composed in those calm periods of his history Avhen he led a shepherd-life; when he had abundant time to contemplate the movements of the heavenly bodies by day and by night, and to meditate on them in contrast with the higher truths which God had made known in his law.

Rosenmiiller conjectured at one time that the psalm was originally ^ivo, and that the two were afterwards" united into one. De Wette also looked favourably on this supposition. Eosenmiiller, how"- ever, subsequently saw occasion to retract r|1HE heavens 'J declare the glory of God: and the firmament showetli his handywork.

this, and to adopt tlie opinion that it was originally one composition. This is undoubtedly the correct idea, as appears not only from the fact that there isno evidence thai these -were two psalms, and from the general character and construction of the psalm, but from the fact that the conclusion (vers. 12 — 14) seems to be based on the contemplation of all the truth -which God in any Avay makes kiu-)wn to the soul. On the supposition that the psalm is one^ this is a proper termination of the whole composition. On the other supposition, no small part of the beauty of the psalm would be lost.

In respect to the meaning of the title, "To the chief Musician," sec the introduction to Ps. iv.

1. The heavens declare the glori/ of God. They announce, proclaim, make known his glory. The word heavens here refers to the material heavens as they appear to the eye — the region of the sun, moon, and stars. The Hebrew word is used in the Scriptures uniformly in the plural number, though in our common translation the singular number is often used. Gen. i. 1, 8, 9, 14, 17, 20; vi. 17; vii. 11, 19, 23; et scepe. The plural, however, is often retained, but without any special reason why it should be retained in one place rather than in another. Gen. ii. 1, 4; Dent. x. 14; Ezra ix. 6; Ps. ii. 4; viii.l, 3; xviii. 13. The original idea may have been that there was one heaven above another — one in which the sun was placed, another in which the moon was placed, then the planets, the fixed stars, etc. Above all was supposed to be the place where God dwells. The word glon/ here means that which consti. tides the glory or honour of God — his wisdom, power, skill, faithfulness, benevolence, as seen in the starry worlds above us, the silent, but solemn movements by day and by night. The idea is, that these convey to the mind a true impression of the greatness and majesty of God. The reference here is to these heavens as they appear to the naked eye, and as they are observed by all men. It may be added that the impression is far more solemn and grand when we take into the estimate the disclosures of the modern astronomy, and when we look at the heavens, not merely by the naked.eye, but through the revelations of the telescope. ^ And the firmament. See Notes on Daniel xii. 3. The word rendered firmament — V*|^^' ^*«^<^'«> means properly an expanse, — that which is spread out — and is applied to the heavens as they appear to be spread out or expanded above us. The word occurs elsewhere in the following places, and is always rendered ^Vjjia»?e«^ in our common version. Gen. i. 6, 7 (twice), 8, 14, 15, 17, 20; Ps. cL 1; Ezek. i. 22, 23, 25, 26; x. 1; Dan. xii. 3. The word firmament— that which is firm or fixed — is taken from the word used by the translators of the Septuagint, crnpeojija, from the idea that the heavens above us are a solid concave. In the Scriptures the stars are represented as placed in that expanse, so that if it should be rolled together as a tent is rolled up, they would fall down to the earth. See Notes on Isa. xxxiv. 4. The reference in the passage before us is to the heavens as they appear to be spread out over our heads, and in which the stars are fixed. ^ Shoioeth his handyioork. The heavens make known the work of his hands. The idea is that God had made those lieavens by his own hands, and that the firmament, thus adorned with sun, and moon, and stars, showed the wisdom and skill with which it was done. Comp. Ps. viii. 3.

2. Dai/ unto day. One day to another; or, each successive day. The day that is passing away proclaims the lesson which it had to convey from the movements of the heavens, about God; and thus the knowledge of God is accumulating as the time moves on. Each day has its own lesson in regard to the wisdom, the power, and the goodness of God, and that lesson is conveyed from one day to another. There is a perpetual testimony thus given to the wisdom and power of the Great Creator. % Uttereth speech. The word here rendered uttereth means properly to pour forth; to pour forth copiously as a fountain. Comp. Prov. xviii. 4; i. 23; XV. 2, 28. Hence the word means to utter; to declare. The word speech means properly a word; and then, a lesson; or that which speech conveys. The idea is, that the successive days thus impart instruction, or convey lessons about God. The day does this by the returning light, and by the steady and sublime movement of the sun in the heavens, and by all the disclosures which are made by the light of the sun in his journeyings. \\ And night tinto flight shotceth kyioioledge. Knowledge respecting God. Each successive night does this. It is done by the stars in their courses; in their order; their numbers; their ranks; their changes of position; their rising and their setting. There are as many lessons conveyed to man about the greatness and majesty of God by the silent movements of each nighv as there are by the light of the successive days — just as there may be as many lessons conveyed to the soul about God in the dark night of affliction and adversity, as_ there are when the sun of prosperity shines upon us.

3. There is no speech nor language where their voice is not heard. Marg., Without these their voice is heard. Heb., Without their voice heard. The idea in the margin, which is adopted by Professor Alexander, is, that when the heavens give expression to the majesty and glory of God, it is not by tcords, — by the use of language such as is employed among men. That is, there is a silent but real testimony to the power and glory of their great Author. The same idea is adopted substantially by De Wette. So Rosenmiiller renders it, " There is no speech to them, and no words, neither is their voice heard." High as these authorities are, yet it scenjs to me that the idea conveyed by our common version is probably the correct one. This is the idea in the Septuagint and Latin Vulgate. According to this interpretation the meaning is, " There is no nation, there are no men, whatever may be their language, to whom the heavens do not speak, declaring the greatness and glory of God. The language which they speak is universal; and however various the languages spoken by men, however impossible it may be for them to understand each other, yet all can understand the language of the heavens, proclaiming the perfections of the Great Creator. That is a universal language which does not need to be expressed in the forms of human speech, but which conveys great truths alike to all mankind." That the passage cannot mean that there is no speech, that there are 7io words, or that there is no language in the lessons conveyed by the heavens, seems to me to be clear from the fact that alike in the previous verse (ver. 2), and in the following verse (ver. 4), the psalmist says that they do use speech or language, " Day unto day uttereth speech,-" " their words unto the end of the world."' The phrase " their voice " refers to the heavens (ver. 1). They utter a clear and distinct voice to mankind; that is, they convey to men true and just notions of the greatness of the Creator. The meaning, then, it seems to me, is that th€ same great lessons about God are

4 Their ^ line is gone out tliroii,^(h all the earth, and their ^vords to the end of the world.

5 Which is as a bridegroom coming out of his chamber, and

conveyed by the heavens, in their glory and their revolutions, to all nations; that these lessons are conveyed to them day by day, and night by night; that however great may be the diversities of speech among men, these convey lessons in a universal language understood by all mankind; and that thus God is making himself constantly known to all the dwellers on the earth. All men can understand the language of the heavens, though they may not be able to understand the language of each other. Of the truth of this no one can doubt; and its beauty is equal to its truth.

4. Their line. That is, of the heavens. The word here used — ip, Jcav — means properly a cord, or line; (a), a measuring line, Ezek. xlvii. 3; Job.xxxviii. 5; Isa. xliv. 13; and then {h) a cord or string as of a lyre or other instrument of music; and hence a sound. So it is rendered here by thoLXX., (pOoyyog. By Symmachus, i/yoQ. By the Vulgate, sonus. De Wette renders it Klang, sound. Prof. Alexander dogmatically says that this is " entirely at variance with the Hebrew usage." That this sense, however, is demanded in the passage seems to be plain, not only from the sense given to it by the ancient versions, but by the parallelism, where the term " loords " corresponds to it: —

"Tlieir line is gone out through all the eartli; Tlieir words to the cud of the world."

Besides, what could be the sense of saying that their line, in the sense of a measuring line, or cord, had gone through all the earth? The plain meaning is, that sounds conveying instruction, and here connected with the idea of sweet or musical sounds, had gone out from the heavens to all parts of the world, conveying the knowledge of God. There is no allusion to the notion of the " music of the spheres," for this conception was not known to the Hebrews; but the idea is that of sweet or musical sounds, not harsh or grating, as proceeding from the movements of the heavens, and conveying these lessons to man. ^ And their ivords. The lessons or truths which tliey convey. ^ To the end of the ivorld. To the uttermost parts of the earth. The language here is derived from the idea that the earth was a plane, and had limits. But even with our correct knowledge of the figure of the earth, we use similar language when we speak of the " uttermost parts of the earth." ^ In them. That is, in the heavens, ver. 1. The meaning is, that the sun has his abode or dwelling-place, as it were, in the heavens. The sun is particularly mentioned, doubtless, as being the most prominent object among the heavenly bodies, as illustrating in an eminent manner tlie glory of God. The sense of the whole passage is, that the heavens in general proclaim the glory of God, and that this is shown in a particular and special manner by the light, the splendour, and the journeyings of the sun. T[ Hath he set a tabernacle for the sun. A tent; that is, a dwellingplace. He has made a dwelling-place there for the sun. Comp. Habak. iii. 11, " The sun and moon stood still in their habitation."

5. Which is as a bridegroom coming out of his chamber. That is, when he rises in the morning. He rises from the darkness of the nighty and comes forth as the bridegroom comes out of the chamber wliere he has slept. The allusion is to the bright, and joyful, and cheerful aspect of the rising sun. The image of the bridegrooui is employed because we associate with a bridegroom the idea of hilarity, cheerfulness, joy. The essential image is that the sun seems to rise froui a

rejoiceth as a strong man to run a race,

6 His going forth is from the end of the heaven, and his circuit

unto the ends of it: and there is nothing hid from the heat thereof.

7 The ^ law of the Lord is

night of repose, as man does in tho niornuig, and that after such a night of repose he goes forth with cheerfulness and alacrity to the employments of the day. The figure is an obvious but a very beautiful one, though there is a ti-ansition from the image employed in the previous verse, where the sun is represented as dwelling in a tent or tabernacle fitted up for it in the heavens. In the next member of the sentence the figure is again changed, by his being represented as a mau prepared to run a race. % And rejoiceth as a strong man to run a race. As a man who is vigorous and powerful, when he enters on a race. He is girded for it; he summons all his strength; he seems to exult in the idea of putting his strength to the test, and starting off on his career. Comp. Notes on 1 Cor. ix. 24-27. The same comparison which is employed here occurs in the Zendavesta, ii. 106. De Wette. — The idea is that tlie sun seems to have a long journey before him, and puts forth all his vigour, exulting in the opportunity of manifesting that vigour, and confident of triumphing in the race.

6. His going forth. The psalmist now describes that race which he has to run, as borne over the entire circuit of the heavens, from one end of it to another, — sweeping the whole space across the firmament. ^ Is from the end of the heaven. From one end of the heaven; that is, from the East, where he starts. ^ And his circuit. The word here used — np^pri, tekoo- 2)hah — means properly a coming about, or a return, as of the seasons, or of the year. It is found only in Ex. xxxiv. 22, "At the year's end;" 1 Sam. i. 20, " When the time was come about" (Marg., in revolution of days); 2 Chron. xxiv. 23, "At the end of the year " (Marg., in the revolution of the year). The word here does not refer to the foct that the sun comes round to the starting-point on the following day, but to the sweep or circuit which he makes in the heavens from one end of it to the other, — travelling over the entire heavens. •[[ Unto the ends of it. That is, to the other side of the heavens. The plural term is here used perhaps from the idea of completeness, or to denote that there was nothing beyond. The complete journey was made. ^ And there is nothing hid from the heat thereof. The rays of the sun penetrate everywhere. Nothing escapes it. It is not a mere march for show and splendour; it is not an idle and useless journey in the heavens; but all things, — vegetables, birds, beasts, men, — all that lives, — feel the eflect of his vital warmth, and are animated by his quickening influence. Thus the sun in his goings illustrates the glory of God. The psalmist was fully alive to the splendour, the glory, and the value of this daily march over the heavens, and shows that while, as in the remainder of the psalm, he dwells on the law of the Lord as having another sphere, and in its place more fully illustrating the Divine glory, he is not by any means insensible to the grandeur and beauty of the ivorJcs of God as showing forth the Divine perfections.

7. The law of the Loed. Marg., doctrine. The word here used — min, torah — is that Avhich is commonly employed in the Old Testament with reference to the law of God, and is usually rendered law. The word properly means instruction, precept, from a verb signifying to teach. It is then used with reference to instruction or teaching in regard to conduct, and is thus applied to all that God has communicated to guide mankind. It does uot here, nor does it commonly, refer exclusively to the commands of God,, but it includes all that God has revealed to teach and guide us. It refers here to revealed truth as contradistinguished from the truth made known by the works of creation. Comp. Notes on Ps. i. 2. There are six epithets used in these verses (7-9) to describe the revealed truth of God, all referring to the same truths, but with reference to some distinct view of the truths themselves, or of their etlect on the soul: to wit, laio, tes' timony, statutes, commandment, fear, and judgments. Of the revealed truth of God, thus characterized by distinct epithets, a particular statement is first made in each case in regard to the truth itself as viewed in that special aspect, and then the eftects of that revealed truth on the soul are described, corresponding with that truth as so viewed. Thus, of the " laiv of the Lord " it is said (a) that it is perfect, (b) that it converts the soul; — of the "testimoni/ of the Lord," (a) that it is sure, (b) that it makes the simple tvise; — of the "statutes of the Lord," (a) that they are right, (b) that they rejoice the heart; — of the " commandment of the Lord," (a) that it is pure, (b) that it enlightens the eyes; — of the "fear of the Lord," (a) that it is clean, (b) that it endures for ever; — of the "Judgments of the Lord," (a) that they are true and righteous, (b) that they are more to be desired than gold, and that they are sweeter than honey and the honeycomb; that men are warned by them, and that in keeping them there is great reward. ^ Is perfect. On the meaning of the word here used, see Notes on Job i. 1. The meaning is that it lacks nothing in order to its completeness; nothing in order that it might be what it should be. It is complete as a revelation of Divine truth; it is complete as a rule of conduct. As explained above, this refers not only to the lato of God as the word is commonly employed now, but to the tohole of Divine truth as revealed. It is absolutely ti'ue; it is adapted with consummate wisdom to the wants of man; it is an unerring guide of conduct. There is nothing there which would lead men into error or sin; there is nothing essential for man to know which may not be found there. % Converting the soul. The particular illustration of the perfection of the law is seen in the fact that it "converts the soul;" that is, that it turns it from the ways of sin to holiness. The glory of the works of God — the heavens, the firmament, the sun, as described in the previous verses — is, that they convey the Jcnoivledge of God around the world, and that the world is filled with light and life under the genial warmth of the sun; the glory of the lato, or the revealed truth of God, is, that it bears directly on the soul of man, turning him from the error of his ways, and leading him to pursue a life of holiness. It is not said of the " law " of God that it does this by its own power, nor can there be any design here to exclude the doctrine of the Divine agency on the soul; but the statement is, that when the "law" of God is applied to the heart, or when the truth of God is made to bear on that heart, the legitimate effect is seen in turning the sinner from the error of his ways. This effect of truth is seen everywhere, where it is brought into contact with the heart of man. By placing this first, also, the psalmist may perhaps have intended to inti- * mate that this is the primary design of the revelation which God has given to mankind; that while great and important efte(;ts are produced by the Tcnoxoledge which goes forth from the works of God, converting power goes forth only from the " law " of God, or from revealed truth. It is observable that none of the effects here (vers. 7-12) ascribed to the revealed truth of God, under the various forms in which it is contemplated, are ascribed to the knowledge which goes forth from the contemplation of his works, vers. 1-6. It is not scientific truth which converts men, but revealed truth. ^ The testimony of perfect, l converting the soul: the testimony of the Lord is sure, making wise the simple.

8 The statutes of the Loud a7'e right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.

the LoED. The word here used — mii?. aidooth — means properly that tvhich is home idtness to, and is applied to revealed truth as that which God hears ivitness to. In reference to the truth of what is stated he is the witness or the voucher; it is that which he declares to be true. Hence the term is applicable to all that is revealed as being that which he affirms to be true, and the word may be applied to historical truths; or to precepts or laws; or to statements respecting himself, respecting man, respecting the way of salvation, respecting the fallen world. On all these subjects he has borne witness in his word, pledging his veracity as to the correctness of the statements which are thus made. The word, therefore, refers to the whole of what is revealed in his word, considered as that to the truth of which he hears witness. The word is often used in this sense: Ps. Ixxxi. 5; cxix. 14, 31, 36, 88, 99, 111, 129, 144, 157; Jer. xliv. 23. It is often also applied to the two tables of the law laid up in the ark, which is hence called " the ark of the testimony:" Ex. xvi. 34; XXV. 16, 21, 22; xxvi. 33; xxx. 26, etscepe. ^ l&siire. Established, firm. That "testimony," or that revealed truth, is not unsettled, vacillating, uncertain. It is so certain that it may be relied on; so well established, that it cannot be shaken. ^ Making wise the simple. The word rendered simple — TlDi pethi — means simpliciiy, folly, Prov. i. 22; and then, simple in the sense of being open to persuasion, easily seduced: Prov. vii. 7; xxii. 3; xxvii. 12; Ps. cxvi. 6. Then it means credulous, Prov. xiv. 15; and inexperienced, Ps. xix. 7. Gesenius, Lex. The meaning here is evidently inexperienced in the sense of being ignorant or untaught. It refers to those who need spiritual guidance and direction, and is applicable to men as they are by nature, as untaught, or needing instruction, but with the idea that their minds are susceptible to impressions, or are open to conviction. Those who are naturally destitute of wisdom, it makes wise. The statement is, that that testimony, or revealed truth, makes them wise in the knowledge of God, or imparts to them real instruction.

8. The statutes of the 1jO-ri>. The word here rendered statutes properly means mandates, precepts — rules given to any one to guide him, Ps. ciii. 18; cxi. 7. It refers to the laws of God considered as appointed, or as the result of Divine authority. The verh from which this word is derived (Hiphil) means to set over, to give the oversight, to appoint. Hence the idea of laws, or statutes, as the result of such an appointment, or such an authority. % Are riy?it. Are equal, just, proper. They are such as are founded in wisdom and equity; not such as are the mere result »f arbitrary appointment. The idea is that they are not merely appointed, or made binding by authority, but that they are in themselves equitable and just. *^ Rejoicing the hea7-t. Making the heart glad by the fact that they are equitable and just, — and glad as the result of obedience. It is always a source of true happiness when we can feel that we are under just and equal laws; — laws in themselves right, and laws administered in righteousness and truth. ^ The commandment of the Lord. An appellation of the law of God from the idea of setting up, appointing, constituting; hence, of charging, or commanding. The idea here is not so much that the thing is right in itself as that it is appointed or ordered by God; that it is what he requires. The term is one that is often applied to the laws

9 The fear of the Lord

judgments of the Lord are ^ true and righteous altogether,

of God, Dent. vi. 1; vii. 11; Lev. iv. 13; Gen. xxvi. 5; Ex. xv. 26; xvi. 28; Ps. Ixxviii. 7; Ixxxix. 31; cxix. 6, 10, 19, 21, 32, 35, 47, 48, 60, 66, 73, 86, 96, 98, 115, 127, 131, 143, 151,166,172,176. ^ Is pure. Free from all stain; from all imperfection; from any corrupt tendency. 11 ^nlightening the eyes. That is, giving us light and knowledge. The eyes are mentioned, as it is by them that we see where to go. The reference here is undoubtedly to the mind or soul as being enlightened by the truth of God. We are made by these commandments to see what is right and proper; to understand what we should do.

9. The fear of the LoED. The word rendered fear in this place — ilK"!"*,, yireah — means properly fear, terror, Jonah i. 10; then, reverence, or holy fear, Ps. ii. 11; v. 7; and hence, reverence towards God, piety, religion, — in which sense it is often used. Comp. Prov. i. 7; Job xxviii. 28; Isa. xi. 2. Hence, by metonymy, it means the precepts of piety or religion. It is used evidently in this sense here, as referring to revelation, or to revealed truth, in the sense that it promotes proper reverence for God, or secures a proper regard for 'his name and worship. % Is clean. The w^ord here used — l1nZ3, tdhor — meaus properly clear, pure, in a physical sense, as opposed to filthy, soiled; then, in a cereiuonial sense, as opposed to that which is profane or common (Lev. xiii. 17), and then, in a moral sense, as a clean heart, etc., Ps. xii. 6; li. 10. It is also applied to pure gold, Ex. xxv. 11. The sense here is, that there is nothing in it that tends to corrupt the morals, or defile the soul. Everything connected with it is of a pure or holy tendency, adapted to cleanse the soul and to make it holy. ^ Enduring for ever. Standing to all eternity. Not temporary; not decaying; not destined to pass away. It stands firm now, and it will stand firm for ever. That is, the law of God, considered as adapted to make the heart holy and pure, is eternal. What it is now it will always be. What its teaching is now it will continue to be for ever. ^ The jxulgments of the Lord. The word here XQXi^QXQ^ judgments refers also to the revealed truth of God, with the idea that that has been judged or determined by him to be right and to be best. It is the result of the Divine adjudication as to what is true, and what is best for man. The word is often used in this sense. Comp. Exod. xxi. 1; Lev. xviii. 5; xxvi. 43; comp. Ps. ix. 7, 16; X. 5. ^ Are true. Marg., truth. So the Hebrew. That is, they accord entirely with the truth, or are a correct representation of the reality of things. They are not arbitrary, but are in accordance with what is right. This supposes that there is such a thing as truth in itself, and the Divine law conforms to that; — not that God determines a thing by mere will, and that it is, therefore, right. God is infinitely perfect, and what he does will be always right, for that is in accordance with his nature; but still his judgments are right, not because he makes that to be right which is determined by his will, but because his will is always in accordance with what is right. ^ And righteous altogether. That is, they are, without exception, just; or, they are altogether or wholly righteous. There is no one of them which is not just and proper. All that God determines, whether in giving or in executing his laws, — all in his requirements, and all in the administration of his government, — is always and wholly righteous. It is precisely what it should be in the case, and is, therefore, worthy of universal confidence.

10 More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and ' the honeycomb.

11 Moreover by them is thy servant warned: and in keeping of them there is great reward.

10, More to he desired are they than gold. That is, his law; or, as in the preceding verse, his judgments. They are more valuable than gold; they are of such a nature that the soul should more desire to be in possession of them than to be in possession of gold, and should value them more. The psalmist here and in the following verses describes his estimate of the worth of revealed truth as he perceived it. In the previous verses he had shown its value in the abstract; he here speaks of his own feelings in regard to it, and shows that he esteems it more than he did the objects most prized and valued among men. ^ Yea, tJian much fine gold. The word here used — ID. "poz — means properly that which is purified or pure, and thus becomes an epithet of gold, particularly of gold that is purified. It is rendered j^?je gold here, as in Ps. cxix. 127; Prov. viii. 19; Cant. v. 11, 15; Isa. xiii. 12; Lam. iv. 2; and pure gold in Ps. xxi. 3. The word does not occur elsewhere. Gold is an article of principal value among men; and the object here is to show that to a pious mind the revealed truth of God is esteemed to be the most valuable of all things — a treasure above all which men can accumulate, and all which men can prize. Every truly pious heart will respond to the sentiment expressed here. % Sweeter also than honey. Honey, the sweetest of all substances, and regarded as an article of luxury, or as most grateful to the taste. It entered largely into the food of the inhabitants of Palestine, as it does now in Switzerland and in some parts of Africa. The idea is that the truth of God, as revealed, is more grateful to the heart, or affords more pleasure to the soul, than that which is esteemedasthe highestluxury to the palate. The meaning is, that it is loved; it is pleasant; it is agreeable; it is not regarded merely as necessary, and admitted to the soul because it is needful, as medicine is,- but it is received into the soul because it is delighted in, or is more agreeable and pleasant than the most.luscious article of food is to the taste. To this, also, the heart of every one who " has tasted the good word of God" will respond. ^ And ihe honeycomb. Marg., dropping of honeycombs. So the Hebrew. The allusion is to honey that drops from the combs, and therefore the most pure honey. That which is pressed from the combs will have almost inevitably a mixture of bee-bread and of the combs themselves. That which naturally fioios from the comb will be pure.

11. Moreover by them is thy servant learned. The word here used — "int, zahar — means, properly, to be bright, to shine; then, to cause to shine, to make light; and then, to admonish, to instruct, to warn. The essential idea here is, to throiv light on a subject, so as to show it clearly; that is, to make the duty plain, and the consequences plain. Comp. Lev. XV. 31; Ezek. iii. 18; xxxiii. 7. The word is rendered admonished in Eccl. iv. 13; xii. 12; irarw, and ivarned, in Ps. xix. 11; 2 Kings vi. 10; 2 Chron. xix. 10; Ezek. iii. 17-21; xxxiii. 3-9; teach, in Exod. xviii. 20; and shine^ in Dan. xii. 3. It does not elsewhere occur. % And in keeping of them there is great reioard. Either as the result of keeping them, or in the act of keeping them. In the former sense it would mean that a careful observance of the laws of God will he followed by rewards hereafter; in the other sense, that the act of keeping them will be attended with so much peace and happiness as to constitute of itself an ample reward. In both these senses is the assertion

12 Who can understand his errors? cleanse thou me from

here made a correct one. Both will be Ibuucl to be true. It is uot easy to (U'tcrmiue which is the true sense. Perhaps the language implies both. The phrase " thy servant " refers to the author of the psalm, and shows that in this part of the psalm, in speaking of the " sweetness " of the law of God, and of its value as perceived by the soul, and of the ett'ect of keeping that law, he is referring to his own experience.

12. IFho can understand his error's 1 The word rendered errors is derived from a verb which means to wander, to go astray; then, to do wrong, to transgress. It refers here to wanderings, or departures from the law of God, and the question seems to have been asked in view of the pui-ity, the strictness, and the extent of the law of God. In view of a law so pure, so holy, so strict in its demands, and so extended in its requirements, — asserting Jurisdiction over tlie thoughts, the words, and the whole life, — who can recall the number of times that he has departed from such a law? A sentiment somewhat similar is found in Ps. cxix. 96, " I have seen an end of all perfection; thy commandment is exceeding broad." The language is such as every man who has any just sense of the nature and the requirements of the law, and a just view of his own life, must use in reference to himself. The reason why any man is elated with a conviction of his own goodness is that he has no just sense of the requirements of the law of God; and the more any one studies that law, the more will he be convinced of the extent of his own depravity. Hence the importance of preaching the law, that sinners may be brought to conviction of sin; hence the importance of presenting it constantly before the mind of even the believer, that he may be kept from pride, and may walk humbly before God. And who is there that can understand his own errors? Who can number up the sins of a life? Who can make an estimate of the number of impure and unholy thoughts which, in the course of many years, have flitted through, or found a lodgment in the minil? Who can number up the words which have been spoken and sliould not have been spoken? Who can recall the forgotten sins and follies of a life — the sins of childhood, of youth, of riper years? There is but one Being in the universe that can do this. To him all this is known. Nothing has escaped his observation; nothing has faded from his memory. Nothing can prevent his making a full disclosure of this if he shall choose to do so. It is in his power at any moment to overwhelm the soul with the recollection of all this guilt; it is in his power to cover us with confusion and shame at the revelation of the judgment- day. Our only hope — our only security — that he will not do this, is in his mercy; and that he may not do it, we should without delay seek his mercy, and pray that our sins may be so blotted out that they shall not be disclosed to us and to assembled worlds when we appear before him. ^ Cleanse thou me from secret faults. The word here rendered secret means that which is hidden, covered, concealed. The reference is to those errors and faults which had been hidden from the eye of him who had committed them, as well as from the eye of the worhl. The sense is, that the law of God is so spiritual, and so pure, and so extended in its claims, that the author of the psalm felt that it must embrace many things which had been hidden even from his own view, — errors and faults lying deep in the soul, and which had never been developed or expressed. From these, as well as from those sjns Avhich had been manifest to himself and to the world, he prayed that he might be cleansed. These are the things that pollute the soul; from these the soul

13 Keep back thy servant also from presumptuous sins; let tbem not have dominion ^ over me: then shall I be uprightj and

must be cleansed, or it can never find permanent peace. A man who does not desire to be cleansed from all these " secret faults " cannot be a child of God; he who is a child of God will pray without ceasing that from these pollutions of the soul he may be made pure.

13. Keep back tht/ servant also. Kestrain thy servant; or, do not suffer him to commit those sins. ^ From 2^i'^-^iit}i_pii(oi(s sins. The word here used is manifestly designed to stand in some respects in contrast with the secret faults mentioned in the previous verse. The word — i]^ zaid — means properly that which is hoiling, swelling, injlated; t\\Q\\proud, arrogant; with the accessory notion of shameless wickedness or impiety. Gesenius, Lex. The word is rendered jproud in Ps. Ixxxvi. 14; cxix. 21, 51, Q'd, 78, 85, 122; Prov. xxi. 24; Isa. xiii. 11; Jer. xliii. 2; Mai. iii. 15; iv. 1. It does not occur elsewhei'e. The prevailing thought is that of pride, and the reference is particularly to sins which proceed from selfconfidence; from reliance on one's own strength. The word does not mean open sins, or flagrant sins, so much as those which spring from self-reliance or pride. The prayer is substantially that he might have a proper distrust of himself, and might not be left by an improper reliance on his own power to the commission of sin. This also is said in view of the extent and spirituality of the law of God— expressing the earnest desire of the author of the psalm that he might not be left to violate a law so pure and holy. ^ Let them not have dominion over me. Let them not reign over me; that is, let them not get the mastefy or the ascendancy over me. Let me not become the slave of sin; so svdDJect to it that it shall domineer over me. Sin often secures

I shall be innocent from ^ the great transgression.

14 Let the words of my mouth,

that kind of triumph or mastery over the mind, making a slave of him who yields to it. The pious man alone is a true freeman. He is emancipated fi-ora the dominion of sin, and walks in true liberty: see John viii. 32, 36; Gal. V. 1. % Then shall I be npright. Heb., I shall be perfect. On the meaning of the word here used, see Notes on ver. 7. It means here that he would be truly a servant of God; or, that he would have this evidence that he was a friend of God, that he was kept from the indulgence of secret faults, and from open transgressions— that is, his piety would have completeness of parts; or, it would be shown to be true and genuine. It cannot be demonstrated from the use of the word that he supposed that he would be absolutely perfect or free from all sin. See Notes on Job i. 1. ^ And I shall he innocent. This does not mean that he would be absolutely innocent, or free from all sin; but it means here, as it is explained in the following phrase, that he would be innocent of the great transgression, or would be free from that. \ From the great transgression. Marg., as in Hebrew, much. It does not refer to any one specific oflence, but it means that he would be free from the transgression which would exist if he were not cleansed from secret faults, and if he were not kept back from presumptuous sins. He would be saved from the great guilt which would ensue if he should give unchecked indulgence to secret faults, and if he should be allowed to commit the open sins which were the result of pride and over- weening self-confidence.

14. Let the xvords of my mouth. The words that I speak; all the words that I speak. % And the meditation of my heart. The thoughts of my heart. ^ Be acceptable in thy

and the meditation of my heart, be acceptable in tliy sight,

Be such as thou wilt approve; or, be such as will be 'pleasing to thee; such as will give thee delight or satisfaction; such as will be agreeable to thee. Comp. Prov. xiv. 35; Isa. Ivi. 7; Ix. 7; Jer. vi. 20;-Exod. xxviii. 38; Lev. xxii. 20, 21; xix. 5. This supposes {a) that God has such control over our thoughts and words, that he can cause us to order them aright; (6) that it is proper to pray to him to exert such an influence on our minds that our words and thoughts may be right and pure; (c) that it is one of the sincere desires and wishes of true piety that the thoughts and words may he acceptable or pleasing to God. The great purpose of the truly pious is, not to please themselves, or to please their fellow-men, (comp. Gal. i. 10), but to please God. The great object is to secure acceptance with him; to have such thoughts, and to utter such words, that He can look upon them with approbation. ^ O LoED my strength. Marg., as in Hebrew, rocJc. Comp. Notes on Ps. xviii. 2. % Jnd my redeemer. On the word here used, see Notes on Job xix. 25; comp. Isa. xli. 14; xliii. 14; xliv. 6, 24; xlvii. 4; Ixiii. 16. The two things which the psalmist here refers to in regard to God, as the appellations dear to his heart, are (a) that God is his Sock, or strength; that is, that he was his defence and refuge; and (b) that he had rescued or redeemed him from sin; or that he looked to him as alone able to redeem him from sin and death. It is not necessary to inquire here how far the psalmist was acquainted with the plan of salvation as it would be ultimately disclosed through the great Eedeemer of mankind; it is sufficient to know that he had an idea of redemption, and that he looked to God as his Redeemer, and believed that he could rescue him from sin. The psalm, therefore, which begins with a contemplation of God in his tvor/ce.

appropriately closes with a contemplation of God in redemption; or brings before us the great thought that it is not by the knowledge of God as we can gain it from his works of creation that we are to be saved, but that the most endearing character in which he can be manifested to us is in the work of redemption, and that wherever we begin in our contemplation of God, it becomes us to end in the contemplation of his character as our Redeemer.

This psalm purports to be " A Psalm of David," nor is there any reason to doubt that he wrote it. Of the precise occasion on which it was composed nothing can be known with certainty, for there is no historical statement on the point, and there is nothing in the psahn to indicate it. It would seem, however, from the psalm, that it was composed on some occasion when the king was about going to war, and that it was designed to be used by the people of the nation, and by the king and his hosts mustered for war, as expressing mutually their wishes in regard to the result, and their confidence in each other and in God. Or if it was not designed to be used by the people actually, it was intended to be a poetic expi'cssion of the real feelings of the king and the people in regard to the enterprise in which he was embarked.

According to this idea, and as seems to me to be manifest on the face of the psalm, it is composed of alternate parts as if to be used by the people, and by the king and his followers, in alternate responses, closing with a chorus to be used by all. If it was mtended to be employed in public service, it was doubtless to be sung by alteraate choii-s, representing the people and the king.

I. The first strophe, vers. 1-5. (rt) The people, vers. 1-5. They pray that the Lord would defend the'king in the day of trouble; that the name of the God of Jacob would defend him; that he would send him help from the sanctuar}', and strengthen

ri^HE Lord liear thee in the day of trouble; the name of the God of Jacob 1 defend thee.

him out of Zion; that he would remember his oft'ei-ings and accept his burnt saciifiee; that he would grant him according to his own heart, and fulfil all his counsel. {b) The king, ver. o, part first. He says, as expressive of the feeling with which the expedition Avas undertaken, "We will rejoice in thy salvation, and in the name of our God we will set up our banners."

expressing a desire for his success and triumph, "The Lord fulfil all thy petitions."

fidence of success from the observed zeal and co-operation of the people: — " Xow know I that the Lord saveth his anointed; he will hear him from liis holy heaven with the saving strength of his right hand."

III. General chorus of all, vers. 7-9. Tliis is the language of exultation and ti-iumph in God; of joyful trust in him. "Some," is the language of this chorus, "trust in chariots and some hi horses, but we will remember the name of the Lord our God," ver. 7. Then they see their enemies fallen and subdued, Avhile their annies stand upright and firm, ver. 8. Then the)' call, in joyful exultation and triumph, on God as the great King over all, and supphcate his mercy and favour, ver. 9.

})salm, full of confidence in the king as le starts on his expedition, full of desire for his success, and full of confidence in God; expressing union of heart between the sovereign and the people, and the union of all then- hearts in the great

On the meaning of the phrase in the title, " To the chief Alusician," see Notes on the title to Ps. iv.

1. The Lord hear thee in the day of trouble. Accordhig to the view expressed in the introduction to tlie psalm, this is the languap:e of the people praying for their king, or expressing the hope that he would he delivered from trouble, and would be successful in what he had undertaken, in the prosecution of a war apparently of defence. The word " trouble " here used would seem to imply that he was beset with difficulties and dangers; perhaps, that he was surrounded by foes. It seems that he was going forth to war to deliver his country from trouble, having offered sacrifices and prayers (ver. 3) for the purpose of securing the Divine favour on the expedition. The point or the moment of the psalm is when those sacrifices had been ofiTered, and when he was about to embark on his enterprise. At that moment the people lift up the voice of sympathy and of encouragement, and pray that those sacrifices might be accepted, and that he might find the deliverance which he had desired. % The name of the God of Jacob. The word name is often put in the Scriptures for the person himself; and hence this is equivalent to saying, " May the God of Jacob defend thee." See Ps. v. 11; ix. 10; xhv. 5; liv. 1; Exod, xxiii. 21. Jacob was the one of the patriarchs from whom, after his other name, the Hebrew people derived their name Israel, and the word seems here to be used with reference to the people rather than to the ancestor. Comp. Isa. xliv. 2. The God of Jacob, or the God of Israel, would be synonymous terms, and either would denote that he %vas the Protector of the nation. As such he is invoked here; and the prayer is, that the Great Protector of the Hebrew people would now defend the king in the dangers which beset him, and in the enterprise which he had undertaken. ^ Defend thee. Marg., as in Hebrew, set thee on a high place. The word means the same as defend him, for the idea is that of being set on a high place, a tower, a mountain, a lofty rock, where his enemies could not reach or assail him,

2 Send l thee help from the sanctuary, 2 and strengthen thee out of Zion.

2. Send ihee Jielp. Marg., thi/ help. So the Hebrew. The idea is, such help as he needed; such as would make him safe. 1[ From the sanciuarif. From the tabernacle, or the holy place where God was worshipped, and where he was supposed to reside, Ex. xxviii. 43; xxix. 30; xxxv. 19; xxxix. 1. This was his seat; his throne; where he abode among the people. Here, too, it would seem that he had been worshipped, and his aid implored, in view of this expedition; here the royal psalmist had sought to secure the Divine favour by the presentation of appropriate sacrifices and offerings (ver. 3). The prayer here is, that God would accept those offerings, and hear those supplications, and would now send the desired help from the sanctuary v;here he resided; that is, that he would grant his protection and aid. ^ And strengthen thee. Marg., as in Hebrew, support thee. The idea is, that he would grant his upholding hand in the day of peril. 1[ Out of Zion. The place where God was worshipped; the place where the tabernacle was reared. See Notes on Ps. ii. 6.

3. Remember all thy offerings. On the meaning of the word here used, see Notes on Isa. i. 13, where it is rendered oblafions. The word occurs often in the Scriptures, and is sometimes rendered offering, and sometimes oblation, the word means an offering of any kind or anything that is presented to God, except a bloody sacrifice, — anything offered as an expression of thankfulness, or with a view to obtain his favour. It is distinguished from bloody sacrifices, which are expressed by the word in the following clause. The word here employed occurs in the Psalms only in the following places: xx.3; xl. 6; xcvi. 8; where it is rendered offering and offerings; — \lv. 12, rendered

3 Remember all thy offerings, and 3 accept thy burnt sacrifice.

gift; — Ixxii. 10, rendered presents; — and cxli. 2, rendered sacrifice. The use of the word in this place proves that such offerings had been made to God by him who was about to go forth to the war; and the prayer of the people here is that God would remember all those offerings; that is, that he would grsmt the blessing which he who had offered them had sought to obtain. ^ And accept. Marg., turn to ashes, or make fat. The Hebrew word — ppi, daskain — means properly to make fat, or marrowy, Prov. xv. 30; to pronounce or regard as fat; to be fat or satiated, or abundantly satisfied, Prov. xiii. 4. It conveys also the notion of reducing to ashes; perhaps from the fact that the victim which had been fattened for sacrifice was reduced to ashes; or, as Gesenius supposes {Lex, sea "jlp'l), because "ashes were used by the ancients ior fattening, i.e., manuring the soil." The prayer here seems to be that God would "pronounce the burnt-offering fat;" that is, that he would regard it favourably, or would accept it. This proves, also, that a sacrifice had heen made with a view to propitiate the Divine favour in regard to the expedition which had been undertaken; that is, a solemn act of devotion, according to the manner of worship which then obtained, had been performed with a view to secure the Divine favour and protection. The example is one which suggests the propriety of always entering upon any enterprise by solenni acts of worship, or by supplicating the Divine blessing; that is, by acknowledging our dependence on God, and asking his guidance and his protecting care. % Thy burnt sacrifice. The word here used denotes bloody offerings; see Notes on Isa. i. 11. These offerings were designed especially for the

4 Granttliee according to thine lieai-t, and fulfil all thy counsel.

5 We will rejoice in tliy salvation, and in the name of our God we will set up our banners: the Lord fulfil all thy petitions.

expiation of sin, and for thus securing the Divine favour. They were an acknowledgment of guilt, and they were offered with a view to secure the pardon of sin, and, in connexion with that, the favour of God. In similar circumstances tve approach God, not hy an offering which toe make, whether hloody or bloodless, but through the one great sacrifice made by the Redeemer on the cross for the sins of the world.

4. Grant thee according to thine oivn heart. According to thy wishes; according to the desires of thy heart. ^ And fulfil all thy counsel. All that thou hast designed or undertaken in the matter; that is, may he enable thee to execute thy purpose.

5. We ivill rejoice in thy salvation. According to the idea of the psalm suggested in the introduction, this is a response of the king and those associated with him in going forth to battle. It expresses the joy which they would have in the expected deliverance from danger, and their conviction that through his strength they v.ould be able to obtain it. The word salvation here means deliverance; to wit, from the anticipated danger. The phrase implies that God would interpose to save them; it expresses alike their confidence in that, and the fact that such a deliverance would fill their hearts with joy and rejoicing. % And in the name of our God. This indicates a sense of dependence on God, and also that the enterprise undertaken was in order to promote his honour and glory. It was not in their own strength, nor was it to promote the purposes of conquest and the ends of ambition; it was that God might be honoured, and it was witli confidence of success

6 Now know I that the Lord saveth his anointed: he will hear him from i his holy heaven 2 with the saving strength of his right hand.

derived from his anticipated aid. ^ We ivill set up our banners. AVe will erect our standards; or, as we should say, toe will unfm'l our flag. All people, when they go to war, have standards or banners, whether flags or some other ensigns, around which they rally; which they follow; under which they fight; and which tliey feel bound to defend. Each nation has its own standard; but it is difficult to determine what precisely was the form of the standards used among the ancient Hebrews. Military standards, however, were early used (comp. Numb. i. 52; ii. 2, 3, 10, 18, 25; x. 14, 25), and indeed were necessary whenever armies were mustered for war. For the forms of ancient standards, see the article in Kitto's Cyclopaedia of Bib. Lit., art. Standards. ^ The Lord fulfil all thy petithns. The prayers offered in connexion with the sacrifice referred to in A'er. 3 (comp. ver. 4). This, according to the view suggested in the introduction, is the response of the people, expressing their desire that the king might be successful in what he had undertaken, and that the prayers which had been offered for success might be answered.

6. Noio knoio I that the Loed saveth his anointed. Saveth, or will save, the king, who had been anointed, or consecrated by anointing to that office. Comp. Notes on Ps. ii. 2. This, according to the view given in the introduction, is tlie response of the king. It expresses his confident assurance of success from the interest which the people had expressed in the enterprise, as referred to in the previous verses, and from the earnestness of their prayers in his hehalf and in behalf of the enterprise. They had

7 Some trust in chariots, and some in liovses: but we will remember the name of the Lord our God.

8 Tliey are brought down and fallen; but we are risen, and stand upright.

inanifested such zeal in the cause, and tliey had ofiered so earnest petitions, that he could not doubt that God would smile favourably on the undertaking, and would grant success. ^ Jle will hear him from Jus holy heaven. Marg., from the heaven of his holiness. So the Hebrew. Comp. 1 Chron. xxi. 26; 2 Chrou. vii. 14; Neh. ix. 27, 28; Ps. xiv. 2; cii. 19. Heaven is represented as the dwelling-place of God, and it is there that he hears and answers our prayers. The meaning of the word hear in this passage is, that hewiWfavoitrabli/ hear, or regard; that is, that he will answer the petition, or grant the request. T[ JFith the saving strength. That is, he will interpose with that saving strength. Literally, "tvith the strengths of salvation." The answer to the prayer will be manifest in the strength or power put forth by him to save. % Of his right hand. The right hand is the instrument by which mainly we execute our purposes; and by constant use it becomes in fact more fully developed, and is stronger than the left hand. Hence it is used to denote strength. See Ex. xv. 6; Judges v. 26; Notes on Ps. xvii. 7; xviii. 35.