Notes on the Old and New Testaments

I. A solemn appeal to God, or an earnest prayer that He would examine and judge of the evidences of piety on Avhich the psalmist was accustomed to rely, vers. 1, 2. He was conscious of integrity or uprightness of intention, but he still lelt that there was a possibility that he might deceive himself, and ho therefore prays that God would search his heart and try his reins, — that He would examme the evidences of his personal piet}', and save him from delusion.

II. A statement of the evidences on which he reUed, vers. 3-8.

(1) That God's loving-kindness was before his ej^es, and that he had walked in his truth, ver. 3.

(4) That he had loved the place Avherc God dwelt, or the habitation of his house,

III. His earnest wish to be found among the friends of God, or to have his portion with them, vers. 9-12.

In reference to all this, he asks the guidance and direction of God; he prays tor the searching of his eye; he pleads

JUDGE me, O Lord; for I Lave " walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide.

2 Examine '" me, O Lord, and prove me; try ^ my reins and my heart.

that God would enable him sincerelj'- to carry out these desires and purposes of liis soul. The psabn is a beautiful illustration of the natiu-e of true religion, and of the desire of a trulj- pious man that all the evidences of his piety — all which is liis ground of reliance — may be submitted to the searching eye of God.

1. Judr/e me, O LoRD. That is, determine in regard to my case whether I am truly thy friend, or whether the evidences of my piet^' are genuine. Tlie psalmist asks an examination of his own case; he brings the matter before God for Him to decide; he submits the facts in regard to himself to God, that He may protiounce upon them whether they constitute evidence of real piety. ^ For I have walJced in mine integrity. On the word nmlk, see Notes on Ps. i. 1. The word integrity here is the same which is elsewhere rendered perfectioit. See Notes on Job i. 1. Comp. Ps. xxxvii. 37. See also Ps. vii. 8; xxv. 21; where the word is rendered, as here, inteyrity. It means here uprightness, sincerity. This is the first thing which he brings before God for him to examine — the consciousness that he had endeavoured to live an upright life; and yet it is referred to as if he was sensible that be might have deceived himself, and therefore he prays that God would determine whether his life had been really upright. ^ / have trusted also in the Lord. Of this, likewise, he felt conscious; but this too he desired to submit to God. Trust in Jehovah, and an upright life, constituted the evidence of piety, or were the constituents of true religion according to the views of the Hebrews, as they are the constituents of true religion everywhere; and the purpose of the psalmist was to ascertain whether his ])iety was really of that character. ^ Therefore / ^shall not slide. If these are really traits of my character, if I really possess these, I shall not be moved. My feet will be firm, and I shall be secure. Or this may be regarded as a further declaration in regard to himself, as indicating firm confidence in God, and as meaning that he was conscious that he would not be moved, or would not swerve in this purpose of life. And yet the next verse shows that, with all this confidence as to his own character, he felt that there was a possibility of his having deceived himself; and, therefore, he pleaded that God would search and try him.

2. Examine me, O Loep. The meaning of this verse is, that he asked of God a strict and rigid examination of his case. To express this, the psalmist uses three words — examine; prove; try. These words are designed to include the modes in which the reality of anything is tested, and they imply together that he wished the most thorough investigation to be made; he did not shrink from any test. He evidently felt that it was essential to his welfare that the most rigid examination should be made; that the exact truth should be known; that if he was deceived, it was best for himself that he should not be left under the delusion, but that, understanding his own case, he might be led to secure his salvation. The word rendered examine means, to try, to prove, and is applicable especially to metals: Jer. ix. 7; Zech. xiii. 9. It means here, " Apply to me such tests as are applied to metals in order to determine their genuineness and their value." ^ And prove me. A word of similar import. In the original meaning of the word there is a reference to smell; to try by the smell; to ascertain the qualities of an object by the smell. Hence it comes

3 For tliy loving-kindness is before mine eyes; and I have walked in thy truth.

4 1 y have not sat with vain persons, neither will I go in with dissemblers.

to be used in a more general sense to denote any way of ascertaining the quality of an object. ^ Tri/ my reins. The word here rendered try is one that is most commonly applied to metals; and the three words together express the earnest desire of the psalmist that God would examine into the evidences of his piety — those evidences to which he immediately refers — and apply the proper kind of tests to determine whether that piety was genuine. The word rendered reins means properly the kidneys, and hence it is used to denote the inward part, the mind, the soul — the seat of the desires and the affections. See Xotes on Ps. vii. 9; xvi. 7. We speak now of the heart as the seat of the affections or of love. The Hebrews more commonly spoke of the heart as the seat of intelligence or knowledge, and the reins or the " bow^els " as the seat of the affections. In itself there was no more impropriety in their speaking of the reins or kidneys as the seat of the affections than there is of our speaking of the heart in that manner. Neither of them is strictly correct; and both modes of speech are founded on popular usage.

3. For thy loving-Jcindness is hefore mine eyes. Thy f ivour or friendship is constantly befoi*e me, in the sense that it is the object of my desire. I wish to secure it; I long to know whether 1 have sufficient evidence that it is mine. This is a reason why he desires that God would seai'ch him. The favour or the friendship of God was an object of intense desire Avith him. He had evidence on which he relied, and which seemed to him to be satisfactory, that God Avas his friend. But the object was so great, the matter was so important, the danger of self-deception was so imminent, that he did not dare to trust his own judgment, and he prayed that God would search him. The thought here is, that it was a steady purpose of his life to secure the favour of God. His eye was never turned from this. It was always before him. ^ And I have walked in thy truth. I have embraced the truth; I have regulated my life by the truth. This is the first thing to which he refers. He was certain that this had been his aim. Comp. Notes on 3 John 4. See also 2 Kings xx. 3. One of the first characteristics of piety is a desire to know what is true, and to live in accordance with the truth. The psalmist was conscious that he had arrived at this, and that he had endeavoured to make it a ruling principle in his conduct. Whether he had done this, or whether he had deceived himself in the matter, was what he now wished to submit to the allsearching eye of God.

4. 1 have not sat with vain persons. That is, I have not been found among them; I liave not made them my companions. See Notes on Ps. i. 1. The word " vain " here is in contrast with those who are sincere and true. The expression would be ajiplied to men who are false and hollow; to those who have no sincerity or solidity of character; to those who are hypocrites and pretenders. The psalmist urges it as one evidence of his attachm*ent to God that he had not been found among that class of persons, either as making them his companions, or as taking part with them in their counsels. ^ Neither will I go in ivith dissemhlers. Neither w'ill I walk with them; neither will I be found in their company. The w^ord here rendered dissemblers means properly those who are hidden or concealed; then, those who hide their purposes or designs from others, or who conceal their real character and intentions. Thus used, the word denotes hypocrites, whose real character is concealed or hidden from the world. The psalmist says

5 I have hated the conj^rcgation of evil-doers; and will not sit with the wicked.

that he had not associated with such men, but that his companionship had hcLMi with the open, the frank, the sincere. On this he relied as one evidence of his piety; and this is always an evidence of true religion. See Notes on Ps. i. 1,

5. I have hated. We have here the same evidence of his piety repeated in another and a stronger form. In the previous verse he had merely stated that he had not been foimd "among that class of persons, or that l;c had not made them his companions, lie here says positively that he disapproved of their principles; that he hated the purpose for which they gathered themselves together; that he had no sympathy whatever with them. % The congregation of evildoers. All such assemblages as were gathered together for wicked purposes; for sin and revelry; to plot wickedness; to injure men; to oppose God. ^ And tvill not sit with the tcicked. That is, I will not be associated with them. This was the fixed purpose of his soul; and this was then, as it is now, an evidence of true piety. This, moreover, is an indispensalle evidence of piety. He who does thus sit with the wicked; who makes them his companions and frieuds; who unites with them in their plans and purposes; who partakes M-ith them in their peculiar amusements and pursuits, cannot possibly be a pious man. If he mingles with such men at all, it must be only as demanded by the necessities of social or civil life; or in the transactions of business; or for the purpose of doing them good. If it is for other purposes, if he makes them his chosen companions and friends, he gives the clearest evidence that his heart is with them, and that it is 7iot with God.

6 I will wash = mine hands in innocency: so will I compass thine altar, O Lord:

7 That I may publish with the

another evidence of his piety, to the fact that it was a ruling purpose of his life to be pure, to worship and serve his Maker in purity. lie had stated that he had no sympathy with the wicked, and that he did not make them his companions; he now states what his preferences were, and where his heart was to be found. He had loved, and he still loved the worship of God; he delighted in the pure service of the Most High. Wasliing the hands is an emblem of purity. So Pilate (Matt, xxvii. 24) " took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person." Comp. Deut. xxi. 6, 7. The word rendered innocency means properly cleanness, pxirity; and pei'haps the allusion here is to water that is perfectly pure. The sense of the passage is, that he would endeavour to make himself pure, tmd would thus worship God. He would not come, practising iniquity, or cherishing sin in his heart. He would banish all from his mind and heart and life that was wrong, and would come with true love to God, and with the spirit of a sincere worshipper. ^ So ivill I compass thine altar, O Lord. In this manner, and with this spirit, I will worship thee. The word compass may either mean that he would embrace it by throwing his arms around it, or that he would go o'ound it with others in a solemn procession in worship. The idea is, that he would come to the altar of God with his offering in sincerity and truth. It was to himself one evidence of sincere piety that he so purposed in his heart, or that he was conscious of a desire to worship God in purity and truth. This desire is always an indication of true piety.

7. That I may publish with the voice of thanksgiving;^. Literally, " that I may cause to be heard;" that is, that I may make known to others. The

8 Lord, I have loved « the habitation of thy house, and the

idea is, that he would make known to others what he had learned of God; or that he would make-known to them the delights of his service, and seek to win them to his worship. This he would do with a thankful remembrance of tlie favours which he had himself enjoyed, or as an expression of his gratitude for the mercies which had been conferred on him. As expressive of his gratitude to God, he would endeavour to win others also to his service. ^ And tell of all thy loondrous works. The wonderful things which thou hast done, — thy works of creation, providence, and salvation. His own mind was deeply impressed with the greatness of God's works, and he would desire to make the Divine doings known as far as possible in the w'orld. Comp. Ps. xxii. 22; Ixvi. 16; cxlv. 5, 6. This is always one of the evidences of true piety. They who have been impressed properly with a sense of the greatness and goodness of God; they who have experienced his pardoning mercy and forgiving grace, desire always to make these things known to others, and to invite them also to partake of the mercies connected with the Divine favour. Comp. John i. 45. 8. Lord, Ihavs loved the habitation of thy house. I have loved to dwell in thy house. See Notes on Ps. xxiii. 6. The psalmist often refers to his delight in the house of God, — the place of public worship; his love to be there united with the people of God in the solemn services of religion. Comp. Ps. Ixxxiv. 1, 2, 4, 10; xxvii. 4. % And the place where thine honour duelleth. Marg., the tabernacle of thine honour. This might indeed refer to the tabernacle; and the idea might be that he loved tlie place where that rested in its wanderings. But the more correct meaning is, that he loved

9 2 Gather not my soul with sinners, nor my life with ^ bloody men; the place where the "glory" of God — the Shekinah — the symbol of his presence— rested; that is, the place where God was pleased to manifest himself, and where he dwelt. Wherever that was, he found pleasure in being there; and that he did thus love the place where God manifested himself, was to his own mind an evidence of true f»iety. It is always an evidence of piety, for there can be no true religion where the soul does not find pleasure in the worship of God. A man who docs not delight in such a service here, is not prepared for heaven, where God eternally dwells.

9. Gather not my soul tcith sinners. jMarg., take not away. Tlie Avord rendered gather, means properly to collect; to gather, — as fruits, Exod. xxiii. 10; ears of grain, Ruth ii. 7; money, 2 Kings xxii. 4. There is the idea of assembling together, or collecting; and the meaning here is, that he desired not to be united with wicked men, or to be regarded as one of their number. It does not refer particularly, as I apprehend, to death, as if he prayed that he might not be cut down with wicked men; but it has a more general meaning, — that he did not wish either in this life, in death, or in the future world, to be united with the wicked. He desired that his lot might be with those who feared God, and not \\\t\\ those who were his foes. He was united with those who feared God now; he desired that he might be united with them for ever. This is expressive of ti'ue religion; and this prayer must go forth really from every pious heart. They who truly love God must desire that their lot should be with his friends, alike in this world and in the world to come, however poor, and humble, and despised they may he; — not with sinners, however prosperous, or honoured, cr

10 In whose hands is mischief, and theii- right hand is ^ full of bribes.

11 But as for me, I will walk

12 My foot ^ standeth in an even place: in the congregations will I bless the Lord.

guy, or rich, they may be. The word my soul here is synonymous with me; and the meaning is, he desired that 7^e himself should not thus he gathered with sinners. It is the same word which is commonly rendered life. ^ Nor my life. This word properly means life; and the prayer is, that his life might not he taken away or destroyed with that class of men. He did not wish to be associated with them when he died or was dead. He had preferred the society of the righteous; and he prayed that he might die as he had lived, united in feeling and in destiny with tho>e who feared and loved God. ^ With bloody men. jMarg., men of blood. Men who shed blood — robbers, murderers, — a term used to denote the wicked. See Notes on Ps. V. 6.

10. In lohose hands is mischief. The word here rendered mischief, means properly purpose, counsel, 2Uan; then, an evil purpose, mischief, tviclcedness, crime. The idea is, either that they intended to do mischief, and that they employed their hands to accomplish it, or that the fruit or result of their wicked plans was in their hands; that is, they had in their possession what they had secured by robbery, or plunder, or dishonesty. ^ And their right hand is full of bribes. Marg., filled ivith. The word here rendered bribes means properly a gift, or p)resent; and then, a gift ollered to a judge to procure an unjust sentence, 2 Kings xvi. 8; Prov. vi. 35; Exod. xxiii. 8; Deut. x. 17. The general meaning is that he Jid not desire to be associated either with men who openly ftommitted crime, or with those who could be corrupted in the administration of justice.

11. But as for me. The Hebrew is, " and I." But there is evidently a contrast between what he purposed to do, and the course of life pursued by those to whom he had just referred; and this is correctly expressed in our translation, " But as for me." It is a statement of his profession of piety, and of his purpose to lead a religious life. He meant — he?,o\exnn\'^ purposed — to lead a holy life. ^ / will tvalk. I will live a life of integrity. See Notes on Ps. i. 1. ^ In mine integrity. Heb., in my perfection. See Notes on Ps. vii. 8; Job i. 1. The idea is that he intended to live a life of uprightness. ^ Redeem me. From sin; from trouble; from death. The word redeem here implies that he did not claim to be perfect in the most absolute sense, even when he expressed his purpose to lead a life of integrity. He felt still that he was a sinner, and that he was dependent on redeeming mercy for salvation. Oa the word redeem, see Notes on Ps. x::v. 22; Isa. xxix. 22. Comp. Notes on Isa. xliii. 3. ^ And be merciful to me. In connexion with redemption. The prayer for mercy is always an acknowledgment of guilt, and the plea her-e shows that with all his purposes of holy living, and notwithstanding all that he had referred to in the psalm as evidence of uprightness of intention and integrity of life, he still felt that he was a sinner, and that his only hope was in the mercy of God.

12. My foot standeth in an even place. The word rendered even place — "li"!l'^p, mishoj — means properly righteousness, or justice; then, evenness, a level region, a plain: Isa. xl. 4; xlii. 16. De Wette renders it, " in a right path." The idea is, either that he was standing now on smooth and level ground; or that he was walking in a straight path, in contradistinction from the crooked and perverse ways of the wicked; that is, he had found now a level road where he might walk securely. The latter is probably the true meaning. He had been anxious about his condition. He had been examining the evidences of his piety. He had had doubts and fears. He had seen much to apprehend, and he had appealed to God to determine the question on which he was so anxious, — whether his hope was built on a solid foundation. His path in these inquiries, and while his mind was thus troubled, was like a journey over a rough and dangerous road — a road of hills and vallies — of rocks and ravines. Now he had found a smooth and safe path. The way was level. He felt secure; and he walked calmly and safely along, as a traveller does who has got over dangerous passes and who feels that he is on level ground. The idea is, that his doubts had been dissipated, and he now felt that his evidences of piety were well founded, and that he was truly a child of God. ^ In the congregations icill I bless the LoRD. In the assemblies of his people will I praise him. Comp. Ps. xxii. 22. The meaning is, that in the great assembly he would offer special praise that God had resolved his doubts, and had given him so clear evidence that he was truly his friend. He would go to the house of God, and there render him public praise that he had been able to find the evidence which he desired. No act could be more appropriate than such an act of praise, for there is nothing for which we should render more hearty thanks than for any evidence that we are truly the friends of God, and have a well-founded hope of heaven. The whole psalm should lead us carefully to examine the evidences of our piety; to bring before God all that we rely on as proof that we are his friends; and to pray that he will enable us to examine it aright; and, when the result is, as it was in the case of the psalmist, — when we can feel that we have reached a level place and found a smooth path, then we should go, as he did, and offer hearty thanks to God that we have reason to believe we are his childreit and are heirs of salvation.

This purports to be "A Psalm of David," and there is no reason to think that the inscription is not correct. Eut the occasion on which it was composed is wholly unknowTi. There is no intimation of this in the title, and there are no historical marks in the psalm which would enable us to determine this. There were not a few occasions in tlio life of David when all that is expressed in the psalm might have been said by him, — as thei-e are many occasions, in the lives of all, to which the sentiments of the psalm would be appropi-iate. The Septuagint version has the title, ''A Psalm of David before his anointing," — Trpo ToO xpto'^'j^'ai. Grotius supposes the occasion to have been the anointing in Hebron, when he was first inaugurated as king, 2 Sam. ii. 4. Rosenmiiller refers it to the last anointing, 2 Sam. V. 3. Many of the Jewish expositors refer the psalm to the last days of David, when he was delivered from death by the intervention of Abishai, 2 Sam. xxi. 16, 17. But there is no internal e^ddence that the psalm was composed on either of these occasions, and it is now impossible to ascertain the time or the circumstances of its composition.

The general object of the psalm is to excite in others confidence in God from the experience which the psalmist had of His merciful interposition in times of trouble and danger, ver. 14. The author of the psalm had had some marked evidence of the Divine favour and protection in seasons of peril and sorrow (ver. 1); and he makes use of this as an argument rumxing through the psalm to lead others to repose on God in similar circumstances. It may have been that at the time of composing the psalm he was still surrounded by enemies, and exposed to danger; but if so, he expresses the utmost confidence in God, and gratefully refers to His past interposition in similar circumstances as full proof that all his interests would be secure.

I. An expression of contidence in God as dei'ived from his own experience of His merciful interposition in times of danger, vers. 1-3. He had been in peril at some time which is not specified, and had been rescued; and from this gracious

r|"^HE Lord '^ is my light and my -*■ salvation; "whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? 2 When the wicked, even mine enemies and my foes, ^ came upon me to eat up my Hesh, they stumbled and fell.

II. The expression of a desire to dwell always where God is; to see his beauty there; to inquire further after him; to offer sacrifices; and to praise him, vers. 4-6. The psalmist had seen so much of God that he desired to see yet more; he had had such experience of his favour that he wished always to be with him; he had found so much happiness in God that he believed that all his happiness ■was to be found in His presence, and in His service.

III. An earnest prayer that God would hear him; that he would g1-ant his requests; that he would save him from all his enemies; that he would lead him in a plain path, vers. 7-12. This is founded partly on his own past experience, that Aviien God had commanded him to seek his face he had obeyed (ver. 8), and it is connected with the fullest assurance that God would protect him, even should he be forsaken by father and mother (ver. 10).

IV. The conclusion— the exhoi'tation to wait on the Lord, vers. 13, 14. Tliis exhortation is derived from " his own experience. He says that he himself would have faulted if he had not confided in God and hoped in His mercy, when there was no other hope (ver. 13); and, in view of that experience, he encourages all others to put their trust in Him (ver. 14).

1. The LoED is my Uglit. He is to nic the source of light. That is, he guides and leads me. Darkness is the emblem of distress, trouble, perplexity, and sorrow; light is the emblem of the opposite of these. God furnished him such light that these troubles disappeared, and his way was bright and happy. ^ And my salvation. That is, he saves or delivers me. ^ Whom shall I fear? Comp. Rom. viii. 31. If God is on our side, or is for us, we can have no apprehension of danger. He is abundantly able to protect us, and we may confidently trust in him. No one needs any better security against the objects of fear or dread than the conviction that God is his friend. % The LoiiD is the strength of my life. The support of my life. Or, in other words, he keeps me alive. In itself life is feeble, and is easily crushed out by trouble and sorrow; but as long as God is its strength, there is notliing to fear. ^ Of tvhom shall I be afraid 1 No one has power to take life away while he defends me. God is to those who put their trust in him a stronghold or fortress, and they are safe.

2. When the wiclced, even mine enemies and my foes, came npon me. This refers, doubtless, to some particular period of his past life when he was in very great danger, and when God interposed to save him. The margin here is, approached against me. The literal rendering would be, " in the drawing near against me of the wicked to eat up my flesh." The reference is to some period when they purposed an attack on him, and when he was in imminent danger from such a threatened attack. ^ To eat wp my flesh. As if they would eat me up. That is, they came upon me like ravening wolves, or hungry lions. We are not to suppose that they literally purposed to eat up his flesh, or that they were cannibals; but the comparison is one that is drawn from the fierceness of wild beasts rushing on their prey. Comp. Ps. xiv. 4. ^ They stumbled and fell. They were overthrown. They failed in their purpose. Either they were thrown into a panic by a false fear, or they were overthrown in battle. The language would be rather applicable to the former, as if by some alarm they were thrown into consternation. Either they did'ered

3 Thoiigli an liost should encamp against me, my heart shall not fear; though war should rise against me, in this will I he confident.

the Lord, that will I seek after; that I may dwell "^ m the house of the Lord all the days of my life, to behold " the i beauty of the Lord, and to enquire in his temple.

among- themselves and became confused, 01' Gud threw obstacles in their way and they were driven back. The general idea is, that God had interposed in some way to prevent the execution of their purposes.

3. Though an host. Though an army; that is, any army, or any number of men in battle array. The past interposition of God in similar times of trouble and danger was to him a sufficient security that he had nothing to fear. ^ Should encamp against me. In battle array, or prepared for battle. ^ My heart shall not fear. He would not tremble; he would not feel that there was anything of which to be afraid. God had shown himself superior to the power of hostile armies, and the psalmist felt assured that he might confide in him. ^ Though tear should rise against me. Though it should be proclaimed, and though all preparation should be made for it, I will not be afraid. ^ In this will / be confident. In such a case, in such an extremity or emergency, I would calmly trust in God. He would apprehend no danger, fur he had seen that the Lord could deliver him.

4. One thing have I desired of the LoED. One main object; one thing that I have specially desired; one thing which has been the object of my constant wish. This ruling desire of his heart the psalmist has more than once adverted to in the previous psalms (comp. Ps. xxiii. 6; xxvi. 8); and he frequently refers to it in the subsequent psalms. H That toill I seek after. As the leading object of my life; as the thing which I most earnestly desire, ^r That 1 may dwell in the house of the Lord. See Notes on Ps. xxiii. 6. % All the days of my life. Constantly; to the end. Though engaged in other things, and though there were other objects of interest in the world, yet he felt that it would be supreme felicity on earth to dwell always in the temple of God, and to be employed in its sacred services, preparatory to an eternal residence in the temple above. To him the service of God on earth was not burdensome, nor did he anticipate that he would ever become weary of praising his Maker. How can a man be prepared for an eternal heaven who finds the worship of God on earth irksome and tedious? ^ To behold the beauty of the LoED. Marg., the delight. The word rendered beauty here — Q^;»'5, noam — means properly pleasantness; then, beauty, splendour; then, grace, favour. The reference here is to the beauty or loveliness of tke Divine character as it was particularly manifested in the public worship of God, or by those symbols which in the ancient worship were designed to make that character known. In the tabernacle and in the temple there was a manifestation of the character of God not seen elsewhere. The whole worship ^^as adapted to set forth his greatness, his glory, and his grace. Great truths were brought before the mind, fitted to elevate, to comfort, and to sanctify the soul; and it was in the contemplation of those truths that the psalmist sought to elevate and purify his own mind, and to sustain himself in the troubles and perplexities of life. Comp. Ps. Ixxiii. 15—17. IF And to inquire in his temple. Or tabernacle. The icord here used would be applicable to either, considered as the palace or the residence of Jehovah. As the temple was not, however, built at

5 For / in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me: he shall set me np upon a rock.

6 And now shall mine head be lifted up above mine enemies round about me: therefore Avill I offer in his tabeniacle sacrifices of ^ joy; I will sing, yea, I will sing praises unto the Lord.

this time, the word must here be understood to refer to the tabernacle. See Notes on Ps. v. 7. The meaning of the passage is, that he would wish to seek instruction, or to obtain light on the great questions pertaining to God, and that he looked for this light in the place where God was worshipped, and by means of the views v/hich that worship was adapted to convey to the mind. In a manner still more direct and full may we now hope to obtain just views of God 1)V attendance on his worship. The Cin-istian sanctuary — the place of public worship — is the place where, if anywhere on earth, we may hope to have our minds enlightened -, our perplexities removed; our hearts comforted and sanctified, by right views of God.

5. For hi the time of trouhle. When I am surrounded by dangers, or when affliction comes upon me. ^ He shall hide me. The word here used means to hide; to secrete; and then, to defend or protect. It would properly be applied to one who had fled from oppression, or from any impending evil, and who should be secreted in a house or cavern, and thus rendered safe from pursuers, or from the threatening evil. ^ In his j)avilion. The word pavilion means tent or tabernacle. The Hebrew word — n^p, sukkah — means properly a booth, hut, or cot formed of green branclies interwoven: Jonah iv. 5; Job xxvii. 18; see Notes on Isa. iv. 6. Then it is applied to tents made of skins: Lev. xxiii, 43; 2 Sam. xi. 11. It thus is used to denote the tabernacle, considered as the dwellingplace of God on earth, and the meaning here is, that God would hide him as it were in his own dwelling; he would admit him near to himself; he would take care that he should be protected as if he were one of his own family; — as a man protects those whom he admits to his own abode. Tf In the secret of his tahernacle. In the most retired and private part of his dwelling. He would not merely admit him to his premises; not only to the vestibule of his bouse; not only to the open court, or to the parts of his house frequented by the rest of his family; but he would admit him to the private apartments — the place to which he himself withdrew to be alone, and where no stranger, and not even one of the family, would venture to intrude. Nothing could more certainly denote friendship; nothing could more certainly make protection sure, than thus to be taken into the private apartment where the master of a family was accustomed himself to withdraw, that be might be alone; and nothing, therefore, can more beautifully describe the protection which God will give to his friends than the idea of thus admitting them to the secret apartments of liis own dwelling-place. T[ He shall set me tip upon a rocJc. A place where I shall be secure; a place inaccessible to my enemies. Comp. Ps. xviii. 1, 2; xix. 14 {margin); Ixi. 2; Ixxi. 3. The meaning is, that he wovild be safe from all his enemies.

6. A.nd noio shall mine heady etc. Now shall I be exalted. So we say that in affliction a man bows down his head; in prosperity he lifts it up. This verse expresses the confident expectation that he would be enabled to triumph over all bis foes, and a firm purpose on his part, as the result of this, to offer sacrifices of praise to his great deliverer. \ Above mine enemies round about me. All my enemies, though they seein even to encompass

7 Hear, O Lord, u-hen I cry with my voice: have mercy also upon me, and answer me.

8 1 Wheu thou saidst, Seek ye my face; my heart said unto

9 Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.

me on every side. ^ Therefore toill I offer in his tahernacle. In his tent, liis dwelling-place: referring here, undoubtedly, to the tahernacle as a place where God was worshipped. ^ Sacrifices of joy. Marg., as in the Hebrew, qf shouting. That is, he would otfer sacrifices accompanied with loud sounds of praise and thanksgiving. There is nothing wrong in shouting for joy when a man is delivered from imminent danger, nothing wrong in doing so when he feels that he is rescued from the peril of eternal ruin. ^ / ivill sing, yea, I icill sing praises unto the Lord. This language is that wliich comes from a full heart. H e is not contented with saying merely that he would sing. He repeats the idea; he dwells upon it. With a heart overflowing with gratitude he would go and give utterance to his joy. He would repeat, and dwell upon, the language of thanksgiving.

7. Sear, O Lord, when I cry xvith my voice. This earnest prayer seems to have been prompted by a returning sense of danger. He had had assurance of the Divine favour. He had found God ready to help him. He did not doubt but that he would aid him; yet all this did not prevent his calling upon him for the aid which he needed, but rather stimulated him to do it. With all the deep-felt conviction of his heart that God was ready and willing to assist him, he still felt that he had no reason to hope for his aid unless he called upon him. The phrase " when I cry with my voice " refers to the fact that he prayed audibly or aloud. It was not mental prayer, but that which found expression in the language of earnest entreaty.

8. When thou saidst. Seek ye my face, etc. Marg., My heart said unto thee. Let my face seek thy face. The literal translation would be, " To Thee hath said my heart, Seek ye my face; thy face, O Lord, %vill I seek." De Wette thus expresses the idea, " Of thee my heart thinks (in regard to the command to seek thy face), thy face. Lord, I will seek." Our translators have given the correct meaning, though the original is quite obscure. The passage is designed to denote the state of the mind, or the disposition, in regard to the commands of God. The command or precept was to seek God. The prompt purpose of the mind or heart of the psalmist was, that he would do it. He immediately complied with that command, as it was a priuciple of his life — one of the steady promptings of his heart — that he would do this. The heart asked no excuse; pleaded for no delay; desired no reason for not complying with the command, but at once assented to the propriety of the law, and resolved to obey. This related undoubtedly at first to prayer, but the 2^i'i>iciple is applicable to all the commands of God. It is the prompting of a pious heart immediately and always to obey the voice of God, no matter what his command is, and no matter what sacrifice may be required in obeying it,

9. Side not thy face far f7-om me. Comp. Notes on Ps. iv. 6. To " hide the face" is to turn it away with displeasure, as if we would not look on one who has offended us. The fiivonr of God is often expressed by " lifting the light of his countenance " upon any one, — looking complacently or pleasedly upon him. The reverse of this is expressed by hiding the face, or by turning it away. The word "far" introduced by the translators does not aid the sense of the passage.

10 When my father and my mother forsake me, then the Lord will i take me up.

11 Teach me thy way, O Lord, and lead mc in a - plain path, because of ^ mine enemies.

^ Put not thy servant away in anger. Do not turn me off, oi- put me away hi displeasure. We turn one away, or do not admit him into our presence, with whom we are displeased. The psalmist prayed that he might have free access to God as a friend. ^ Thou hast been my help. In days that are past. This he urges as a reason why God should still befriend him. The fa(;t that he had shown mercy to him, that he had treated him as a friend, is urged as a reason why he should now hear his prayers, and show him mercy. ^ Leave me not. Do not abandon me. Tliis is still a proper ground of pleading with God. We may refer to all his former mercies towards us; we may make mention of those mercies as a reason why he should now interpose and save us. We may, so to speak, remind him of his former favours and friendship, and may plead with him that he will complete what he has begun, and that, having once admitted us to his favour, he will never leave or forsake us.

10. When yny father and my mother forsake me. If they should do it. The psalmist supposes it possible that this might occur. It does occur, though very rarely; but the psalmist means to say that the love of God is stronger and more certain than even that of a father or mother, since he will never forsake his people. Though every other tie that binds heart to lieart should dissolve, this will remain; though a case might occur in which we could not be sure of the love that naturally springs out of the most tender earthly relationships, yet we can always confide in his love. See Notes on Isa. xlix. 15. ^ Then the Lord ioill take me ztp. INLarg., ivill gather me. The margin expresses the

12 Deliver me not over nnto the will of mine enemies; for false witnesses are risen up against me, and such as breathe out cruelty.

usual meaning of the word. It is sometimes used as referring to the hospitable reception of strangers or wanderers into one's house: Judges xix. 15, 18; Joshua XX. 4. The meaning here is, that if he should be forsaken by his nearest earthly friends, and be an outcast and a wanderer, so that no one on earth would take him in, the Lord would then receive him.

11. Teach me thy way, O Lord. See Notes on Ps. xxv. 4, 5. ^ And lead me in a plain path. Marg., a ivay of 2^lainness. That is, a straight or smooth path. In other words, he prayed that he might be enabled to act wisely and right; he desired that God would teach him what he should do. ^ Because of mine enemies. Marg., those which observe me. The translation in the text expresses the true sense. The word which is used is derived from a verb that signifies to twist; to twist together; and then, to oppress; to treat as an enemy. Here it refers to those who would treat him harshly or cruelly; and he prays that God would show him how to act in view of the fact that he was surrounded by such foes. They were harsh and cruel; they sought to overcome him; they laid snares for him. He knew not how to act so as to escape from them, and he therefore pleads that God would instruct and guide him.

12. Deliver me not over unto the ivill of mine enemies. Let them not accomplish their desires in regard to me; let them not be able to carry out their purposes. The word here rendered will means properly soul, but it is here used evidently to denote tvish or desire. Comp. Ps. xxxv. 25. •|y. For false icitnesses are risen up against me. Men who would lay false

13 I had fainted, unless I Lad believed to ^ see the goodness of tlie Lord in the land of the living.

14 Wait on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.

charges against him, or who would wrongfully accuse him. They charged him with crimes which he never committed, and they persecuted him as if he were guilty of what they alleged against him. ^ And stick as breathe out cruelty. That is, they meditate violence or cruel treatment. They are intent on this; they pant for it. Saul of Tarsus thus '''breathed out threatenings and slaughter against the disciples of the Lord." See Notes on Acts ix. 1.

13. I had fainted, unless I had believed. The words " I had fainted " are supplied by the translators, but they undoubtedly express the true sense of the passage. The psalmist refers to the state of mind produced by the efforts of his enemies to destroy him, as mentioned in ver. 12. So numerous, might}', and formidable Avere they, that he says his only support was his faith in God; his belief that he would yet be permitted to see the goodness of God upon the earth. In this time of perplexity and trial he had confidence in God, and believed that He would uphold him, and would permit him to see the evidences of His goodness and mercy \vhile yet on the earth. Wliat was the ground of this confidence he does not say, but ho had the fullest belief that this would be so. He may have had some special assurance of it, or he may have had a deep internal conviction of it, suflScient to calm his mind; but whatever was the source of this confidence it was that which sustained him. A similar state of feeling is indicated in the remarkable passage in Job, ch. xix. 25-27. See Notes on that passage. *![ To see the goodness of the Lord in the land of the living. That is, that I should live, and yet see and enjoy the tokens of the Divine favour here upon the earth.

14. Wait on the Loed. This is the sum of all the instruction in the psalm; the main lesson which the psalm is designed to convey. The object is to induce others, from the experience of the psalmist, to trust in the Lord; to rely upon him; to come to him in trouble and danger; to wait for his interposition when all other resources fail. Comp. Ps. xxv. 3. ^ JBe of good courage. The Hebrew word here means, be strong. That is, do not faint. Do not be dismayed. Still hope and trust in the Lord. ^ He shall strengthen thine heart. Ho will strengthen thee. He will enable you to perform your duties, and to triumph over your enemies. See Notes on Isa. xl. 31. % Wait, I say, on the Loed. Repeating an idea with which the heart was full; a lesson resulting from his own rich experience. He dwells upon it as a lesson which he would fix deeply in the mind, that in all times of danger and difficulty, instead of despondency, instead of sinking down in despair, instead of giving up all effort, we should go forward in the discharge of duty, putting our trust solely in the Lord.

This psalm is entitled "A Psalm of David;" and there is no reason for doubting the correctness of the inscription, liut, as in some of the previous psalms, neither the title nor the contents contain any intimation as to the time or the circumstances of its composition.

It has, in some respects, a strong resemblance to Ps. xxvi. The leading idea in this, as in that, is the strong affection of the author for those who feared and loved God; his strong desire to be associated with them in character and destiny; his eamest wish that he might not be drawn away from them, and that his lot might not be with the wicked. It Avould seem from the psalm itself, especially from ver. 3, that it was

TJNTO thee will I ciy, O Lord my rock; be not silent i to me: lest, if thou be silent to me

composed when its author was under some powerful temptation from the Aucked, or wlien tliere were stron- tended to lead him into the society of those who were strangers to God: and under this temptation, he urges this earnest praj-er, and seeks to bring before Ills own mind fonsiderations why he should not yield to these influences

The contents of the psalm, therefore, may be presented in the following analysis: — °

I. _ The consciousness of dan"-er so pressing upon him as to lead him to break out in an earnest cry to God, vers. 1, 2. n. The source of his anxiety or his danger; and his earnest prayer that he might not be left to the powiful temptation, and be dra^v^^ into the society of the wicked, ver. 3. ^

;Te°wo fm ''''''' ')' ^^ thci^sensual, ami tlie V oildly,—or to whom strong inducements are offered to mingle in their

ThT.^^:t'^7 ""'T^- "-^^^^ ^beir follies ihey who before their conversion were the companions of the ungodlv; thev who were devoted to guilty pleasure? but have been rescued from them; thf^ Av ho have contracted habits of intemperance or sensuality in the society of the dissolute and who feel the powi of 1 e habit returning upon them, and are mvited by their former associates to join them aga,n,~are in the condition contemplated m the psalm, and will find s sentiments appropriate to their expe-

2 Hear the voice of my supplications, when I cry unto tliee when '^ I lift up my hands toward -' thy holy oracle.

1 Unto thee ivUl I cry. That is under the consciousness of the dano-er to which I am exposed— tlie danger ot being drawn dway into the society of the wicked. In such circumstances his reliance was not on his own strength; or on his own resolutions • on his own heart; or on his fellov/- men. He felt tliat he was safe only in God, and he appeals to Hiin, theretore, m this earnest manner, to save iiim. IF OLoEDw?j/roc/r. See Notes on Ps. xviu. 2. t Se not silent to me. Marg., from me. So the Hebrew the idea is that of one who will not speak to us, or who will not attend to us. We pray, and we look for an ansiver to our prayers, or, as it were we expect God to speak to us; to ut* ter words of kindness; to assure us ot his favour; to declare our sins forgiven y Lest, if tJwu be silent to me. it thou dost not answer mv supphcations. If I hecome like unto them, that go down into the pit. Like those who die; or, lest I be crushed by anxiety and distress, and die. The word pit here refers to the grave. So It IS used in Ps. xxx. 3; Ixxxviii. 4 • Isa. xxxviii. 18; xiv. 15, 19. The meaning is, tliat if he did not obtain help from God he despaired of life His troubles would overwhelm and crush him. He could not bear up under them. ^

2. Sear the voice of my snpplica. tions It was not mental prayer wiiich he offered; it was a petition uttered audibly. ^ When I lift np my hands. To lift up the hands denotes supplication, as this was a common attitude in prayer. See Notes on 1 run 11. 8. ^ Toward thy holtf oracle. Mavcr., as in Hebrew, toward the oracle of thy holiness. The word oracle as used here denotes the ])lace where the answer to prayer is given.

3 Draw ^ me not away with the wicked, and with the workers

of iniquity; which speak peace to their neighbours, but mischief is in their hearts.

The Hebrew word — "1^^"7, debir — means properly the inner' sanctuary of the tabernacle or the temple, the place where God was supposed to reside, and where he gave responses to the prayers of his people: — the same place which is elsewhere called the Holy of Holies. See Notes on Heb. ix. 3 — 14'. The Hebrew word is found only here and in 1 Kings vi. 5, 16, 19,'20, 21, 22, 23, 31; vii. 49; viii. 6, 8; 2 Chron. iii. 16; iv. 20; v. 7,9. The idea here is that he who prayed stretched out his hands toward that sacred place where God was supposed to dwell. So we stretch out our hands towards heaven — the sacred dwellingplace of God. Comp. Notes on Ps. V. 7. The Hebrew word is probably derived from the verb to speak; and, according to this derivation, the idea is that God spake to his people; that he communed with them; that he answered their prayers from that sacred recess, — his peculiar dwelling, place. See Ex. XXV. 22; Num. vii. 89. 3. Draiv me not airai/ with the wicked. See Notes on Ps. xxvi. 9. The prayer here, as well as the prayer in Ps. xxvi. 9, expresses a strong desire not to be united with wicked men in feeling or in destiny — in life or in death — on earth or in the future world. The reason of the prayer seems to have been that the psalmist, being at this time under a strong temptation to associate with wicked persons, and feeling the force of the temptation, was apprehensive that he should be left to t/ield to it, and to become associated with them. Deeply conscious of this danger, he earnestly prays that he may not be left to yield to the power of the temptation, and fall into sin. So the Saviour (Matt, vi, 13) has taught us to pray, " And lead us not into temptation." None who desire to serve God can be insensible to the propriety of this prayer. The temptations of the world are so strong: the amusements in which the world indulges are so brilliant and fascinating; they who invite us to partake of their pleasures are often so elevated in their social position, so refined in their manners, and so cultivated by education; the propensities of our hearts for such indulgences arc so strong by nature; habits formed before our conversion are still so powerful; and the prospect of worldly advantages from compliance with the customs of those around us are often so great,— that we cannot but feel that it is proper for us to go to the throne of grace, and to plead earnestly with God that hw will keep us and not suffer us to fall into the snare. Especially is this true of those who before they were converted had indulged in habits of intemperance, or in sensual pleasures of any kind, and who are invited by their old companions in sin again to unite with them in their pursuits. Here all the power of the former habit returns; here often there is a most fierce struggle between conscience and the old habit for victory; here especially those who are thus tempted need the grace of God to keep them; here there is special appropriateness in the prayer, " Draw me not away with the wicked." ^ And with the loorkers of iniquity. In any form. With those who do evil. ^ Which speak peace to their neiglihours. AVho speak words of friendliness. Who seem to be persuading you to do that which is for your good. Who put on plausible pretexts. They appear to be your friends; they profess to be so. They use flattering ^vords while they tempt you to go astray. ^ Hut mischief is in their hearts. They are secretly plotting your ruin. They wish to lead you into such courses of life in order that you may fall into sin; that you may dishonour religion; that you may disgrace your profession; or that they may in some way profit by your compliance with

4 Give thein according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.

5 Because * they regard not

their counsels. So the wicked, under plausible pretences, would allure the good; so the corrupt would seduce the innocent; so the enemies of God would entice his friends, that they may bring shame and reproach upon the cause of religion.

4. Give them according to their deeds. Deal righteously witli them, lleconipense them as they deserve. ^ And according to the ivickedness of their endeavours. Their designs; their works; their plans. ^ Give them after the ivork of their hands, lieward them according to what they do. ^ Render to them their desert. A just recompense. This whole verse is a prayer that God would deal justtg with them. There is no evidence that there is anything of vindictiveness or malice in the prayer. In itself considered, there is no impropriety in praying that Justice may be done to the violators of law. See General Introduction, § 6.

5. Because they regard not the works of the LOED. What the Lord does in creation; in his providence; through his commands and laws; and by his Spirit. They do not find pleasure in his works; they do not give heed to the intimations of his will in his providential dealings; they do not listen to his commands; they do not yield to the influences of his Spirit. *jr Nor the operation of his hands. What he is now doing. The sense is essentially the same as in the former member of the sentence, ^if He shall destroy them. He will pull them down, instead of building them up. They expose themselves to his displeasure, and he will bring deserved ]Minishment upon them. ^ And not liuild them uj>. He will not favour the works o£ the Lord, nor the operation of his hands, he shall destroy them, and not build them up.

G Blessed he the Lord, because he hath heard the voice of my supplications.

7 The Lord is my

them; he will not give them prosperity. Health, happiness, salvation are to be found only in conformity with the laws which God has ordained. Neither can be found in violating those laws, or in any other method than that which he has ordained. Sooner or later the violation of law, in regard to these things, and in regard to everything, must lead to calamity and ruin.

6. Blessed be the Lord, because he hath heard the voice of my supplications. This is one of those passages which frequently occur in the Psalms, when there has been an earnest and anxious prayer offered to God, and when the answer to the prayer seems to be immediate. The mind of the anxious and troubled pleader becomes calm; the promises of God are brought directly to the soul; the peace which was sought is obtained; and he who began the psalm with deep anxiety and trouble of mind, rejoices at the close of it in the evidences of the Divine favour and love. What thus happened to the psalmist frequently occurs now. The answer to prayer, so far as giving calmness and assurance to the mind is concerned, is often immediate. The troubled spirit becomes calm; and whatever may be the result in other respects, the heart is made peaceful and confiding, and feels the assurance that all will be well. It is sufticient for us to feel that God hears us; for if this is so, we have the assurance that all is right. In this sense, certainly, it is right to look for an. immediate answer to our prayers. See Notes on Isa. Ixv. 21.; Dan. ix. 21.

and my sliield: my lieai't trusted in him, and I am helped; therefore my heart greatly rejoiceth, and with my song will I praise

8 The Lord is i their strength,

9 Save thy people, and bless ' thin« inheritance: ^ feed them also, and lift them up for ever.

shield. See Notes ou Ps. iii. 3. Com p. Ps. xxxiii. 20; lix. 11; Ixxxiv. 9; Ixxxix. 18; Geu. xv. 1. ^ My heart trusted in him. I trusted or confided ill him. See Ps. xiii. 5. ^ And I am helped. I have found tlie assistance which I desired. \\ Therefore my heart greatly rejoiceth. I greatly rejoice. I am liappy. He had found the assurance of the Divine lavour which he desired, and his heart was glad. ^ And xcith my song ivill I praise him. I will sing praises to him. Comp. Ps, xxii. 25.

8. T/ic Lord is their strength. Marg., his strength. The Hebrew is, their strength, or strength to them. The allusion is to the people of God. Tlie course of thought seems to be, tluit the psalmist, having derived in his own case assistance from God, or having found God a strength to him, his mind turns from this fact to the general idea that God was the strength of all who were in similar circumstances; or that all his people might confide in Him as he had done. ^ And he is the saving strength. Marg., as in Heb., strength of salvations. That is, In him is found the strength which produces salvation. See Notes on Ps. xxvii. 1. *[[ Of his anointed. See Notes on Ps. ii, 2; xx. 6. The primary reference here is doubtless to the psalmist himself, as one who had been anointed or set apart to the kingly office; but the connexion shows that he intended to include all the people of God, as those whom he had consecrated or set apart to his service. See 1 Peter ii. 5, 9.

9. Save thy people. All thy people. The psalm appropriately closes with a pra^'er for all the people of God, The prayer is otfered in view of the deliverance which the psalmist had himself experienced, and he prays that all the people of God might experience similar deliverance and mercy. ^ And bless thine inheritance. Thy heritage; thy people. The Hebrew word properly means taking j^ossession of anything; occupation. Then it comes to mean j^ossession; domain; estate: Num. xviii. 21. Thus it is used as applied to the territory assigned to each tribe in the promised laud: Josh. xiii. 23. Thus also it is applied to the people of Israel — the Jewish natiim — as the possession or property of Jehovah; as a people whom he regarded as his own, and whom, as such, he protected: Deut. iv. 20; ix. 26, 29. In this place the people of God are thus spoken of as his peculiar possession or property on earth; as that which he regards as of most value to him; as that which belongs to him, or to wliich he has a claim; as that which cannot without injustice to him be alienated from him. "j^ Feed them also. IMarg,, rule. The Hebrew word refers to the care which a shepherd extends over his flock. See Psalm xxiii. 1, where the same word, under another form — shepherd — is used. The prayer is, that God would take the same care of his people that a shepherd takes of his flock. % And lift them up for ever. The word here used may mean sustain them, or support them; but it more properly means hear, and would be best expressed by a reference to the fact that the shepherd carries the feeble, the young, and the sickly of his flock in his arms, or that he lifts them up when unable themselves to rise. See Notes on Isa. xl. 11; Ixiii. 9. The word for ever here means simply always: — in all circumstances; at all times. In other words, the psalmist prays that God would always mani- fost himself as the friend and lielper of his people, as He had done to him. It may be added here, tliat what the psalmist thus prays for will be done. God icUl save his people; he will bless his heritafje; he tvill he to them a kind and faithful shepherd; he ivill sustain, comfort, uphold, and cherish them always, — in affliction; in temptation; in death; for ever. They have only to trust in him, and they will find him more kind and ftiithful than the most tender shepherd ever was to his flock.

This also purports to be a psalm of David, and it has every mark of being his production. It is designed to set forth the majesty and glory of God, especially as manifested in a thunder-storm, and was cvidentlj' composed in view of such an exhibition of Jiis power and glory. It is one of the siiblimest descriptions of a storm of thunder and lightning anywhere to be found. It is not possible to ascertain the particular occasion on which it was composed, nor is it necessary to do this in order to enter into the spirit and to appreciate the beauty of the psalm. Occasions occur in every country which furnish an illustration of the psalm; and its meaning can be appreciated by all.

The psalm has a universal applicability. It ma)' be regarded as having been designed to show what feelings men should have in a violent storm, when the thunder rolls over sea and land, and v.-hen the lightnings flash along the skv; the effects which should be produced amidst such scenes; the influence of religion in keeping the mind from alarm," — lifting up the soul in adoration of the great God, — and inspiring confidence in One who has power to control elements so fearful. Amidst all the terrors of the tempest the mind of the psalmist was calm. The effect of it Avas to lead liim to confide in the power of God, and to fill his soul with adoring views of him.' We need not dread the fury of the elements when Ave know that they uie under the absolute control of a

1 miglity, give unto the Lord " glory and strength.

Being of infinite goodness, truth, mere}', and love. If these fearful elements raged without control; if they were independent of God; if they Avere restrahu'd by no Lnvs; if the tlumder rolled and the lightning played by mere caprice, or under the dominion of chance, well might Ave tremble.

I. The duty of ascribing praise and glory to God; of giving to him the glory due to his name; of Avorshipping him iu the beauty of holiness, vers. 1, 2.

II. The description of the storm, vers. 3-9. The thunder is seven times spoken of as "the A'oice of the Lord" (comp. Eev. x. 3, " And Avhen he had cried, seven thunders uttered thenvoices"); — and some peculiar effect is referred to as resulting from the utterance of. that voice. It is "upon the Avaters;" it is "poAverful;" it is "full of majesty;" it " breaks the cedars;" it " divides the flames of fire;" it " shakes the Avilderness;" it "makes the hinds to calA-e," and " discovereth the forests."

III. The impression that should be produced by the Avhole scene. The Lord presides OA^er the floods; the Lord is king for ever; the Lord is able to give strength to his people; the Lord Avill bless his people with peace, vers. 10,11. Insuch a God his people may ])ut confidence; under the protection of One Avho can arm himself Avitli such power, and Avho can control such elements, his people have nothing to fear; in contendhig Avith such a God — one Avho can SAveep the earth Avith desolation, — who can direct the playing lightnings Avhere he pleases, — Avho can cause his voice to echo over hills, and vales, and fioods, over the sea and the land, producing dismay and consternation, — liis enemies can have nothing to hope.

1. Give unto the Loed. Ascribe unto Jehovah; or, recognise him as entitled to Avhat is here ascribed to him. The Avord cannot be understood, as it is commonly Avith us, to denote the imparting to another, or granting to another what he does not noAV possess — for God is always in posses-

2 Give unto tlie Lord the 1 gloiy due imto his name; worship the Lord in 2 the beauty " of holiness.

3 The voice of the Lord is upon the waters: the God of glory thundereth; the Lord is upon 3 many waters.

sion of what is here ascribed to him. % O ye migliiy. Marg., as in Heb., ye sons of the mighty. The Hebrew word here used — Q^^^N — is the phiral form of one of the names of God — 5>^. The word means properly strong, mighty, a mighty one, a hero; then, strength, might, ijoiver; and then it is applied to God as the Mighty One, the Ahnighty. (Gesenius.) In the plural form, the word means mighty ones, heroes, gods: Exod. xv. 11; xviii. 11; Dan. xi. 36. The phrase sons of the mighty is used only here and in Ps. Ixxxix. G. The allusion is undoubtedly to the angels as being in an eminent sense the sons of God, or of the mighty ones; and they are refei-red to here under that appellation as being themselves endowed with power or strength. Comp. Ps. eiii. 20, " Bless the Lord, ye his angels, that excel in strength;" marg., mighty in strength. In view of the wonderful exhibitions of God's power in the storm — exhibitions far above the power of the most exalted of His creatures, the psalmist calls upon the angels, the most exalted of them, to acknowledge the existence of a power so much beyond their own. 1" Glory and strength. Majesty and might. Acknowledge him as the God of glory; as endowed with power. That is, learn from the manifestations of the power evinced in the storm how great is the power and the glory of God. 2. Give -unto the LoED the glory due unto his name. Marg., the honour of his name. The honour of hisnaiue is that which is due to it, or which properly belongs to it. The name is put here, as it often is, for God liimself; and the meaning is, "Ascribe to God the honour that is properly his due." This is a claim addressed to the angels; it is a claim certainly not less binding on men. It is practically a call on all creatures in the universe to ascribe due honour to God. ^ Worship the Loed. This exhortation is made particularly in view of the manifestations of his power in the storm. The idea is, that one who is capable of putting forth such power as is displayed in a tempest, has a claim to adoration and praise. ^ In the beauty of holiness. jMarg., in his glorious sanctuary. The Hebrew phrase would properly mean holy heauty. Some have supposed that it means in holy adorning, or in such consecrated vestments as were worn by priests in the sacred services of the sanctuary', or when they came into the presence of Jehovah. So l)e Wette understands it. But the more probable interpretation is that which refers it to the state of the heart — the internal ornament — with which we should approach God, — to a holy and pure state of mind — that beauty or appropriateness of the soul which consists in holiness or purity. Of this the external clothing of the priesthood was itself but an emblem, and this is that which God desires in those who approach him in an act of worship. It may be added that there is no heauty like this; that there is no external comeliness, no charm of person or complexion, no adorning of costly robes, that can be compared with this. It is this which God seeks, and with this he will be pleased, whether under a less or more attractive external form; whether under rich and costly raiment, or under the plain and decent clothing of poverty.

3. The voice of the LoED. The voice of Jehovah. There can be no doubt that the expression here, which is seven times repeated in the psalm, "the voice of Jehovah," refers to thunder; and no one can fail to see the appropriateness of the expression. In heavy thunder it seems as if God

4 The voice of the Lord is 1 powei-ful; the voice of the Lord is - full of majesty.

spake. It comes from above. It fills \is with awe. We know, indeed, that thunder as well as the other phenomena in the world, is produced by what are called "natural causes;" that there is no miracle in thunder; and that really God does not speak any more in the thunder than he does in the sighing of the breeze or in the gurgling of the rivulet; — but (a) he seems more impressively to speak to men in the thunder; and (i) he may not improperly be regarded as speaking alike in the thunder, iu the sighing of the breeze, and in the gargling stream. In each and all of these ways God is addressing men; in each and all there are lessons of great value conveyed, as if by his own voice, respecting his own existence and character. Those which are addressed to us particularly in thunder, pertain to his power, his majesty, his greatness; to our own weakness, feebleness, dependence; to the ease with which he could take us away, and to the importance of being prepared to stand before such a God. ^ Is upon the waters. The w^ord " is " is supplied here by our translators. The whole passage might be read as an exclamation: The voice of Jehovah upon the ivaters! It is the utterance of one who is overpowered by a sudden clap of thunder. The mind is awed. God seems to speak; bis voice is heai'd rolling over the waters. The psalm was most likely composed iu view of the sea or a lake — not improbably in view of the Mediterranean, when a storm was passing over it. A thunder-storm is sublime anywhere, in mountain scenery or on the plains, on the land or on the ocean; but there are circumstances which give it peculiar grandeur at sea, when the thunder seems to roll along with nothing to check or break it, and when the sublimity is increased by the solitude which reigns everywhere

5 The voice of the LofeD breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon.

on the ocean. ^ The God of glory. The glorious God. See Notes on Ps. xxiv. 7-10. ^ The Lord is upon many ivaters. Jehovah himself seems to be on the ocean. His. voice is heard there, and he himself appears to be there. The margin here is, great tvaters. This would seem to imply that the psalm was composed in view of waters more extended than a lake or a river, and sustains the idea above expressed, that it was in view of the great waters which must have been so familiar to the mind of the sacred writer — the waters of the Mediterranean.

That is, is mighty; or, has strength. Allusion may be made to what seems to be the effect of thunder in prostrating trees, or tearing off their limbs, or it may be merely to the loud sound of the thunder. ^ Is full of majesty. Marg., as in Hebrew, in majesty. That is, it is grand, sublime, overpowering.

5. BreaJceth the cedars. The thunder prostrates the lofty trees of the forest. The psalmist speaks as things appeared, attributing, as was natural, and as was commonly done, that to the thunder which was really produced by the lightning. It is now fully known that the effect here referred to is not produced by thunder, but by the rapid passage of the electric fluid as it passes from the cloud to the earth. That power is so great as to rive the oak or the cedar; to twist off their limbs; to prostrate their lofty trunks to the ground. The psalmist speaks of thunder as accomplishing this, in the same way that the sacred writers and all men, even scientific men, commonly speak, as when we say, the sun rises and sets, — the stars rise and set, etc. Meu who should undertake in all cases to speak with scientific accuracy, or in the strict language of science, would

6 He maketli ttem also to skip like a calf; Lebanon and Sirion like a young unicorn.

7 The voice of the Lokd ^ divideth the flames of fire.

8 The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh.

be unintelligible to the mass of mankind; perhaps on most subjects they would soon cease to speak at all, — since they themselves would be iu uttei" doubt as to what is scientific accuracy. Men who require that a revelation from God should always use language of strict scientific precision, really require that a revelation should anticipate by hundreds or thousands of years the discoveries of science, and use language which, when the revelation was given, Avould be unintelligible to the mass of mankind; nay, which would be always unintelligible to a large portion of the race, — since men ordinarily, however much the exact truths of science may be diffused, do not learn to use such exactness of speech. As long as men have occasion to speak on the subject at all they will probably continue to say that the sun rises and sets; that the grass grows; and that water runs. ^ Breaketh the cedars of Lebanon. "Cedars are mentioned as the loftiest forest trees, and those of Lebanon as the loftiest of their species." — Prof. Alexander. The cedars of Lebanon are often referred to in the Scriptures as remarkable for their size and grandeur: 1 Kings iv. 33; v. 6; Ps. xcii. 12; Ezra iii. 7.

6. He maketh them also to skip like a calf. That is, the cedars of Lebanon. Comp. Ps. cxiv. 4, "The mountains skipped like rams, and the little hills hke lambs." Ps. Ixviii. 16, " Why leap ye, ye high hills?" The meaning is plain. The lightning tore off the large branches, and uprooted the loftiest trees, so that they seemed to play and dance like calves in their gambols. Nothing could be more strikingly descriptive ofpoiver. ^ Lebanon and Sirion. Sirion was the name by which Mount Hermon was known amon^: the Sidonlans: Deut.

iii. 9, " Which Hermon the Sidonians call Sirion." It is a part of the great range of Anti-libanus. ^ Like a young unicorn. On the meaning of the word here used, see Notes on Ps. xxii. 21. The illustration would be the same if any young wild animal were referred to.

7. Divideth the fames of fire. Marg., cuiteih out. The Hebrew word — n^n. hhatzab — means properly to cut, to heiv, to hew out; as, for example, stones. The allusion here is undoubtedly to lightning; and the image is either that it seems to be cut out, or cut into tongues and streaks, — or, more probably, that the clouds seem to be cut or hewed so as to make openings or paths for the lightning. The eye is evidently fixed on the clouds, and on the sudden flash of lightning, as if the clouds had been cleaved or opened for the passage of it. The idea of the psalmist is that the " voice of the Lord," or the thunder, seems to cleave or open the clouds for the flames of fire to play amidst the tempest. Of course this language, as well as that which has been ah*eady noticed (ver. 5), must be taken as denoting what appears to the eye, and not as a scientific statement of the reality in the case. The rolling thunder not only shakes the cedars, and makes the lofty trees on Lebanon and Sirion skip like a calf or a young unicorn, but it rends asunder or cleaves the clouds, and cuts out paths for the flames of fire.

8. Shaketh the loilderness. Causes it to shake or to tremble. The word here used means properly to dance; to be whirled or twisted upon anything; to twist — as with pain — or, to writhe; and then, to tremble, to quake. The forests are made to tremble or quake in the fierceness of the storm, — referring still to what

9 The voice of the Lord maketh the hinds i to calve, and discovoreth the forests: and " in his temple 2 doth every one speak of his glory.

10 The Lord sitteth upon the flood; p yea, the Lord sitteth 1 King for ever.

the tliunder seems to do. % The tvil- (ler)iess of Kadesh^ As in referring (vers. 5, 6) to the effect of the storm on lofty trees, the psahnist had given poetic beauty to the description by specifying Lebanon and Sirion, so he liere refers, for the same purpose, to u particuh\r forest as illustrating the power of the tempest — to wit, the forest or wilderness of Kadesh. This wilderness or forest was on the southeastern border of the Promised Land, towards Edom; and it is memorable as having been the place where the I^raelites twice encamped with a view of entering Palestine from that point, but whence they were twice driven back again, — the first time in pursuance of the sentence that they should wander forty years in the wilderness, — and the second time, from the refusal of the king of Edom to allow them to pass through his territories. It was from Kadesh that the spies entered Palestine. See Num. xiii. 17, 26; xiv. 40-45; xxi. 1-3; Dent. i. 41-46; Judges i. 7. Kadesh was on the northern border of Edom, and not far from Mount Hor. See Robinson's Biblical Researches in Palestine, vol. ii. pp. 582, 610, 662; Kitto, Cyclo- 13ib. Lit., art. Kadesh; and the Pictorial Bible on Kum. xx. 1. There seems to have been nothing special in regard to this wilderness which led the author of the psalm to select it for his illustration, except that it was well known and commonly spoken of, and that it would thus suggest an image that would be familiar to the Israelites.

y. The voice of the Lord maJceth the hinds to calve. The deer. The object of the psalmist here is to show the eft'ects of the storm in producing consternation, ei^pecially on the weak and timid animals of the forest. The effect here adverted to is that of fear or consternation in bringing on the throes of parturition. Comp. Job xxxix. 1, 3. No one can doubt that the effect here described may occur in the violence of a tempest; and perhaps no image could more vividly describe the terrors of the storm than the consternation thus produced. The margin here is, to he in pain. The Hebrew means to bring forth, referring to the pains of parturition. % And discoveretk the forests. The word here used means to strip off, to tincover; and, as used here, it means to strip off the leaves of the forest; to make the trees bare — referring to an effect which is often produced by a violent storm. \ And in his temple doth every one speak of his glory. Marg., every ivhit of it uttereth, etc. The word here rendered temple does not refer in this place to the tabernacle, or to the temple at Jerusalem, but rather to the ivorld itself, considered as the residence or dwelling-place of God. Perhaps the true translation would be, "And in his temple everything says. Glory!" That is, in the dwelling-place of God, — the world of nature,— the sky, the earth, the forests, the waters, everything in the storm, echoes glory, glory! All these things declare the glory of God; all these wonders — the voice of God upon the waters; the thunder; the crash of the trees upon the hills; the shaking of the wilderness; the universal consternation; the leaves stripped from the trees and flying in every direction,— all proclaim the majesty and glory of Jehovah.

10. The Lord sitteth tipon the food. God is enthroned upon the flood, or presides over it. The obvious meaning is, that God is enthroned upon the storm, or presides over that which produces such consternation. It is not undirected: it is not the result

11 The LoED will give strength '" unto his people; the

of cliaiice or fate; it is not produced by mere physical laws; it is not without restraint — without a ruler — for Jehovah presides over all, and all this may be regarded as his throne. Comp. Notes on Ps. xviii. 7-11. See also Ps. xcvii. 2. The word here used is commonly applied to the deluge in the time of Noah, but there would be an obvious unfitness in supposing here that the mind of the psalmist referred to that, or that the course of thought would be directed to that, and it is most natural, therefore, to suppose that tke reference is to the floods above — the vast reservoirs of waters in the clouds, pouring down, amidst the fury of the tempest, floods of rain upon the earth. TF The Lord sitteth King for ever. This is an appropriate close of the entire description; this is a thought which tends to make the mind calm and confiding when the winds howl and the thunder rolls; this accords with the leading purpose of the psalm-^the call on the sons of the mighty (vcr, 1) to ascribe strength and glory to God. From all the terrors of the storm;^from all that is fearful, on the waters, in the forests, on the hills, svhen it would seem as if everything would be swept away, — the mind turns calmly to the thought that God is enthroned upon the clouds; that he presides over all that produces this wide-spread alarm and commotion, and that he tvill reign for ever and ever.

11. The LoED loill give strength unto his people. This is a practical application of the sentiments of the psalm, or a conclusion which is fairly to be derived from the main thought in the psalm. The idea is, that the God who presides over the tempest and the storm, the God who has such power, and can produce such eftects, is abundantly able to uphold his people, and to defend them. In other words, the application of such amazing power will be to protect his people, and to save them from danger. When we look on the rolling clouds in the tempest, when we hear the roaring of the thunder, and see the flashing of the lightning, when we hear the oak crash on the hills, and see the waves piled mountains high, if we feel that God presides over all, and that he controls all this with infinite ease, assuredly we have no occasion to doubt that he can protect us; no reason to fear that his strength cannot support us. % The LoKD toill bless his people tvith peace. They have nothing to fear in the tempest and storm; nothing to fear from anything. He will bless them with peace in the tempest; he will bless them with peace through that power by which he controls the tempest. Let them, therefore, not fear in the storm, however fiercely it may rage; let them not be afraid in any of the troubles and trials of life. In the storm, and in those troubles and trials, he can make the mind calm; beyond those storms and those troubles he can give them eternal peace in a world where no " angry tempest blows."

This is said to be " A Psalm or Song at the dedication of the house of David." There is no reason to call in question the correctness of this inscription, though it cannot be certain that it was prefixed by the author himself. The words of the title are found in the Hebrew, and it is to be presumed that they were affixed to the psalm by some one of the inspired writers.

It is clearly impUed in the title, though not expressly affirmed, that David was the author of the psalm, for it is to be presumed that he would himself compose the hymn or song that was to be iised at the dedication of his own dwelling. In fact, the title, as Ilosenmiiller has remarked, might not improperly be read, " A Psalm, a song of dedication of a house, of David," so that the words "A Psalm of David " might not iraproperlj- be regarded as united.

It is not absolutel}' certain what occasion is referred to in the psalm. Some huN'e supposed that the tabernacle is meant; but the tabernacle Avas dedicated long before the time of David. Others, and among- them several Jewish interpreters, liave supposed that it was prepared in order to be sung either at tlie dedieation of the temple which Solomon built, or the dedication of that which was erected after the return from the Babylonish captivity. Otliers have supposed that it was intended to be used at the dedication of tlie house or palace wliich David built for himself on Mount Zion, 2 Sam. v. II. It was usual for the Hebrews to "dedicate" a liouse when it was finished; that is, to devote it in a solemn manner to God, probably with appropriate religious exercises. Dent. XX. <5, "What man is there that hath built a new house, and hath not dedicated it.' let him go and return to his liouse, lest he die in the battle, and another man dedicate it." Comp. also Neh. xii. 27. Others, as EosenmUller and Prof. Alexander, suppose that the l)salm was designed to be used at the dedication of the altar reared by David on the " threshing-tioor " of Oman, which David purchased at the time of the pestilence which came upon the people for his sin in ninnbering the people, 1 Chron. xxi. 15-26. But there is no certain evidence of this. Apart from the incongruity of calling an altar a '■'■house," tbe circumstances are not such as to lead us to believe that the I)salm was composed for that occasion. The allusion in the psabn is rather to a previous state of depression, trouble, and sorrow, such as occurred in the life of David before he conquered his enemies, and before he was peaceably established on his throne, — and to the joy which lie felt when he had triinnphed over his foes, and teas peacefully established as king in Jerusalem. AH the circumstances seem to me to accord best with the time when David erected a house for his own abode— a palace— on Mount Zion, and to the act of dedicating such a house to God. See 2 Sam. v. 9-12; vii. 1, 2. It may be added that that Avas properly called "the house of David" — a name which could be given neitlier to the altar erected on the tbreshing-tloor of Oman, nor to the tabernacle, nor to the temple.

But although the psalm was composed for the purpose of being used at the dedication of his "house," it was in view of some important circumstances of his past life, and particularly of liis feelings in time of dangerous illness, and of his obligation on his recovery to devote himself to God. In the dedication of his house to God he n>curs with deep interest to that period of his life, and dwells Avith grateful satisfaction on the goodness of God manifested in his restoration to health. On entering his new abode, he seems to have felt that there Avas a special propriety in liis recognising the fact that he owed his • life to God; his life, not only in general, but in this special act of goodness, by Avhich he had been raised up from the borders of the grave. His former condition of calamiti/ and sorrow as contrasted with liis present happy and prosperous condition, therefore, suggested the train of thought in the psalm at the dedication of his house. In the course of the psalm, as illustrating his feelings, he adverts to the following points: — (1.) His former state of self-confidence or security Avhen he Avas in health, and Avhen he thought his "mountain " stood "strong," vers. 6, 7. (2.) His sickness as a means of humbling him, and teaching him his dependence, vers. 2, 3. (3.) His praver for deliverance Avhen he was sick, vers. 2, 8—10. (4.) His deliA'crance as an act of God vers. 2, 3, 11. (5.) His obligation to give thanks to God for his mere}', vers. 1, 4, 12. These Avould suggest most a])propriate topics of meditation on entering a new abode, and looking forward to the vicissitudes Avhich might and Avhich Avould probably occur there.

That the allusion in the psalm is to sickness, seems to me to be evident from vers. 2, 3, and 9, though at Avhat time of life this occun-ed, or Avhat Avas the particular form of disease, Ave are not informed. From vers. 3 and 9, however, it is certain that it Avas a dangerous illness; that he anticipated death; and that he Avas saved from death only in answer to fervent prayer. The psalm, therefore, in this respect, has a resemblance to Ps. A'i., xxxv., and xli. — psalms composed also in view of sickness. In a book claiming to be from God, and designed for all msmkind in a Avorld where sickness so abounds, it Avas to be expected that there Avould be allusions to disease as well as to other forms of affliction, and that in the examples of ancient saints suflering on beds of pain, Ave should be able to find illustrations of proper pious feeling; that Ave should be

r WILL extol thee, O Lord; L for thou hast lifted me up, and hast not made my foes to rejoice over me.

2 O Lord my God, I cried unto thee, and thou hast healed

directed by tlieiv example to the true sources of consolation, and should be made acquainted with the lessons which God designs to teach us in sickness.

I. The author recounts the signal mercy of God to him in the time of his danger. God had lifted him up, and had not allowed liis enemies to exult over his death, vers. 1-3.

II. He calls upon others to unite with him in praising God, and especially in view of the truth that atHiction, as endured by the people of God, Avould not continue long, and that it would certainly be followed by peace and joy, as the light of the morning will certamly follow the darkest night, vers. 4, 5.

in. He adverts again, in illustration of this, to his former state, saying that there was a time when he thought he should never be moved; when he supposed that his " mountain" stood "strong," and that he was secure; but that God had hid his face, and troubled him, teaching him not to confide in his own strength, or in the mere fact that he was prosperous, vers. 6, 7.

IV. He adverts to his earnest prayer in the time of his affliction, and recoiuits the substance of that prayer, vers. 8-10. The argument Avliich he then urged was that there could be no "profit" or advantage to God "in his blood," or in his being cut off; that the "dust," that is, the dead, could not praise him or declare his truth. He, therefore, prayed that God would keep him alive, that he might honour Him upon the earth.

V. In vers. 11, 12, he refers to the fact that the prayer was heard, and to the reason why it was heard. God had turned his mourning into dancing; he had put off his sackcloth, and girded him Avith gladness. The reason why God had done this was,that his "glory," that is, his tongue (marg.), might give praise to God, and not be silent; and, in view of all the goodness of God to him, he expresses his purpose to praise God for ever.

It will be seen, therefore, that the contents of the psalm are every way suitable to the occasion supposed to be referred to, — the dedication of his house to God. On entermg such a habitation for the first time it was proper to recall the past scenes of his life,— his perils and troubles; it was proper to acknowledge the goodness of God in deliverhig him from those perils and troubles; it was proper to express his solemn purpose to serve God iti that dwelling, and to consecrate himself and all that he had to him and to his service evciTnore. AVhat was proper for the royal author of this psalm is proper for' all; and there can be nothmg more appropriate when we have erected a house to dwell in than to dedicate it to God, with a suitable recollection of his dealings Avith lis in our past life, and to pray that He may also condescend to dwell with us there.

1. I tvill extol thee. Literally, I loill exalt thee; that • is, he would make God first and supreme in his thoughts and afTections; he would do what he could to make Him known; he would elevate Him high in his praises. ^ For thou hast lifted me up. To wit, from the state of danger in which I was (vers. 2, 3). The Hebrew word here used means properly to draw out, a.s from a well; and then, to deliver, to set free. As God had thus lifted him up, it was proper that he should show his gratitude by lifting wp or extolling the name of God. % And hast not made my foes to rejoice over me. Hast not suffered them to triumph over me; that is, thou hast delivered me fi-om them. He refers to the fact that he had been saved from a dangerous illness, and that his enemies had not been allowed to exult over his death. Comp. Notes on Ps, xli. 5.

2. O Lord my God, I cried unto thee. In the time of trouble and danger. ^ And thou hast healed me. Thou didst restore me to health. The language here evidently refers to the fiict that he had been sick, and had then been restored to health.

3 O Lord, thou ' liast brought lip my soul from the grave: tlioii hast kept me alive, that I should not go down to the pit.

4 Sing unto the Lord, O ye saints of his, and give thanks i at

the remembrahce of his holiness. 5 For 2 his anger endureth hut a moment; in his favour is life: weeping may endure ^ for a night, but ■* joy Cometh in the morning.

3. 0 Lord, thou hast hroucfht up mif soul from the grave. My life; me. Tlie meaning is, that he had been in imminent danger of death, and had been brought from the borders of the grave. The word here rendered ^raue is Sheol — a word which, properly used, commonly denotes the region of the dead; the under- world which is entered through the grave. Comp. Notes on Isa. xiv. 9; Ps. vi. 5. % Thou hast Jcept me alive, that I should not go down to the pit. More literally, " thou hast caused me to live from them which go down to the pit; that is, thou hast distinguished me from them by keeping me alive. The word pit here means the same as the grave. See Notes on Ps. xxviii. 1.

4. Sing unto the Loed, O ye saints of his. This call upon others to give thanks to God is in view of the mercy which he bad experienced. He invites thein to unite with him in celebrating the praises of that God who had showed him so much mercy. It was not because they had been benefited by these tokens of the Divine favour; but {a) because when we are partakers of the Divine mercy, we desire that others may assist us in giving utterance to the praise due to God; and {h) because others may learn from the mercies bestowed on us that God is worthy of praise, or may see in his dealings with us an argument for his goodness; and may, therefore, appropriatel}' unite in his praise. Thus religion diffuses its influence on all around us, and tends to unite the hearts of many in every manifestation of the character of God. Infidelity is solitary and dissocial; rsligion is social; and, no mattev on whom the favour is bestowed, its effect is to unite the hearts of manv ''.o each other and to God. ^ And give thanks at the remembrance of his holiness. Marg., to the memorial. The Hebrew is, to the memory of his holiness. The sense is, in calling to recollection the acts of his holiness, or his holy perfections. Comp. Notes on Ps. xxii. 3. The word holiness here is used in a large sense as denoting, not so much the hatred of sin, as benevolence, kindness, mercy, — the Divine compassion towards those who are in trouble or danger. It is true that it is a proper subject of rejoicing and praise that God is a holy God, a God of truth and justice, a God who cannot look upon sin but with abhorrence, a God in whose nature is combined every possible perfection; but that is not the exact idea here. The word refers to his compassion, goodness, kindness; and to the acts by which that had been manifested to the psalmist, as laying a proper foundation for gratitude and praise.

5. For his anger endureth but a moment. Marg., There is but a moment in his anger. So the Hebrew. That is, his anger endures but a short time, or brief period. The reference here is to the troubles and sorrows through which the psalmist had passed, as compared with his subsequent happiness. Though at the time they might have seemed to be long, yet, as compared with the many mercies of life, with the joy which had succeeded them, and with the hopes now cherished, they seemed to be but for a moment. God, according to the view of the psalmist, is not a Being who cherishes anger; not one who lays it up in his mind; not one who is unwilling to show mercy and kindness: — he is a Being who is disposed to be merciful, and though

6 And in my prosperity I said, I shall never be moved.

he may be displeased with the conduct of men, yet his displeasure is not cherished and nourished, but passes away with the occasion, and is remembered no more. ^ In Ids favour is life. It is his nature to impart life. He spares life; he will give eternal life. It is, in other words, not his nature to inflict death; death is to be traced to something else. Death is not pleasing or gratifying to him; it is pleasing and gratifying to him to confer life. His favour secures life; death is an evidence of his displeasure,— that is, death is caused by sin leading to his displeasure. If a man has the favour of God, he is sure of life; if not life in this world, yet life in the world to come. ^ TVeeping may endure for a niglit. Marg., in the evening. So the Hebrew. Tlie word here rendered endure means properly to lodge, to sojourn, as one does for a little time. The idea is, that weeping is like a stranger — a wayfaring man — who lodges for a night only. In other words, sorrow will soon pass away to be succeeded by joy. *([ But joy Cometh in the morning. Marg,, singing. The margin expresses the force of the original word. There will be singing, shouting, exultation. That is, if we have the friendship of God, sorrow, will always be temporary, and will always be followed by joy. The morning will come; a morning without clouds; a morning when the sources of sorrow will disappear. This often occurs in the present life; it will always occur to the righteous in the life to come. The sorrows of this life are but for a moment, and they will be succeeded by the light and the joy of heaven. Then, if not before, all the sorrows of the present life, however long they may appear to be, will seem to have been but for a moment; weeping, though it may have made life here but one unbroken night, will be followed by one eternal day without a sigh or a tear.

6. And in my prosperity I said, I shall never be moved. I shall never be visited with calamity or trial. This refers to a past period of his life, when everything seemed to be prosperous, and when he had drawn around him so many comforts, and had apparently made them so secure, that it seemed as if they could never be taken from him, or as if he had nothing to fear. To what precise period of his life the psalmist refers, it is now impossible to ascertain. It is sufficient to say, that men are often substantially in that state of mind. They have such vigorous constitutions and such continued health; their plans are so uniformly crowned with success; everything which they touch so certainly turns to gold, and every enterprise so certainly succeeds; they have so many and such warmlyattached friends; they have accumulated so much property, and it is so safely invested, — that it seems as if they were never to know reverses, and they unconsciously suff"er the illusion to pass over the mind that they are never to see changes, and that they have nothing to dread. They become self-confident. They forget their dependence on God. In their own minds they trace their success to their own eff'orts, tact, and skill, rather than to God. They become worldlyminded, and it is necessary for God to teach them how easily he can sweep all this away, — and thus to bring them back to a right view of the uncertainty of all earthly things. Health fails, or friends die, or property takes wings and flies away; and God accomplishes his purpose, — a purpose invaluable to them, — by showing them their dependence on himself, and by teaching them that permanent and certain happiness and security are to be found in Him alone.

7. Lord, by thy favour thou hast made my mountain to stand strong. Marg., settled strength for my tnoun-

fain. This refers, I apprehend, to his former state of mind; to his confidence in that which constituted his prosperity as referred to in the previous verse; to his feeling, in that state, that ever^'thing pertaining to himself was safe; to his ireedom from any ap{)rehension that there would he any cliange. The word mountain seems to he used as denoting that on which he relied as his security or strength, as the mountain, or the iuaccessihle hills, constituted a refuge and security in times of danger. See Ps. xviii. 1, 2, 33; xxvii. 5. It does not refer to Mount Moriah, or Mount Zion, as some have supposed, for the))assage relates to a former period of liis life when these were not in his possession; but he speaks of himself as having, through the fiivour of God, put himself into a strong position, — a position where he feared no enemy and no change; where he thought himself entirely secure, — the state of prosperity to which he had referred in the previous verse. In that state, however, God showed him that there was no real security but in his favour: security not in what a man can draw around himself, but in the favour of God alone. 1[ Thou didst hide thy face. That is, at the time when I was so confident, and when I thought my mountain stood so strong, and that I was so secure. Then I was shown how insecure and uncertain was all that I relied on, and how absolutely, after all that I had done, I was dependent for safety on God. To hide the face is synonymous in the sacred writings with the withdrawing of favour, or with displeasure. See Notes on Ps. xiii. 1. Comp. Ps. civ. 29. ^ And / ivas trouhled. I was confounded, perplexed, agitated, terrified. I was thrown into sudden fear, for all that I had so confidently relied on, all that I thought was so firm, was suddenly swept away. We do not know what this was in the case of the psalmist. It may have been the strength of Ins own fortifications; it may have been the rmmber and discipline of his army; it may have been his own conscious power and skill as a warrior; it may have been his wealth; it may liave been his bodily health, — in reference to any of which he may have ielt as if none of these things could fail. When that on which he so confidently relied was swept away, he was agitated, troubled, anxious. The same thing may occur now, and often does occur, when men rely on their own strength; their health; their wealth. Suddenly any of these maybe swept away; suddenly they are often swept away, to teach such men — even good men — their dependence on God, and to show them how vain is every other refuge.