Notes on the Old and New Testaments

8. / cried to ^thee, O Loed. That is, when those reverses came, and when that on which I had so confidently relied was taken away, I called upon the Lord; I uttered an earnest cry for aid. The prayer which he uttered on the occasion is specified in the following verses. The idea here is, that he was not driven /row God by these reverses, but to him. He felt that liis reliance on those things in which he had put his trust was vain, and lie now came to God, the true source of strength, and sought His protection and favour. This was doubtless the design of the reverses which God had brought upon him; and this will always be the effect of the reverses that come upon good men. When they have placed undue reliance on wealtli, or health, or friends, and when these are taken away, the eifect will be to lead them to God in earnest prayer. God designs to bring them back, and they do come back to him. Aillictions are always, sooner or later, ell'ectnal in bringing good men ])ack to God. The sinner is often driven from God by trial; the good man is brought back to find his strength and ccmfort in

9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?

mercy upon me: Lord, be thou my helper.

11 Thou hast turned ^' for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;

God. The one complains, and murmurs, and is wretched; the other prays, and submits, and is made more happy than he was in the days of his prosperity.

9. What profit is there in my blood. That is. What profit or advantage would there he to tliee if 1 should die? What would be gained by it? The argument which the psalmist urges is that he could better serve God by his life than by his death; that his death, by removing him from the earth, would prevent his rendering the service which he might by his life. The same argument is presented also in Ps. vi. 5 (see Notes ou that verse), and is found again in Ixxxviii. 10 — 12, and in the hymn of Hezekiah, Isa. xxxviii. 18, 19. See Notes on that passage. The prayer here used is to be understood, not as a prayer at the time of the composition of the psalm, but as that which the psalmist employed at the time when he thought his mountain st( od strong, and when God saw fit to humble him by some calamity — perhaps by a dangerous illness, vers. 6, 7. % When I go donm to the pit? To the grave j or. If 1 should go down to the grave. Notes on ver. 3. ^ Shall the dust praise thee? That which turns to dust; the lifeless remains. See Notes on Ps. vi. 5. ^ Shall it declare thy truth.? Can a lifeless body stand up in defence of the truth, or make that truth known to the living? This shows on what his heart was really set, or what was the prevailing desire of his soul. It was to make known the truth of God; to celebrate his praise; to bring others to an acquaintance with him. It cannot be denied that the statement here made is founded on obscure views, or on a misconception of the condition of the soal after death — a misconception which we are enabled to correct by the clearer light of the

Christian religion; but still there is a truth here of great importance. It is, that whatever ii^e are to do for making known the character and perfections of God on earth, — for bringing others to the knowledge of the truth, and saving their souls, — is to be done before we go dowu to the grave. Whatever we may do to honour God in the future world— in the vast eternity on which we enter at death, — yet all that we are to do in this respect on earth is to be accomplished before the eyes are closed, and the lips are made dumb, in death. We shall not return to do what we have omitted to do on earth; we shall not come back to repair the evils of an inconsistent life; we shall not revisit the world to check the progress of error that we may have maintained; we shall not return to warn the sinners whom we neglected to warn. Our work on earth will be soon done, — and done finally and for ever. If we are to offer prayer for the salvation of our children, neighbours, or friends, it is to be done in this world; if we are to admonish and warn the wicked, it is to be done here; if we ai-e to do anything by personal eftbrt for the spread of the Gospel, it is to be done before Ave die. Whatever we may do in heaven, these things are not to be done there; for when we close our eyes in death, our personal efforts for the salvation of men will cease for ever.

10. Hear, O Loed, and have mercy upon me, etc. This, too, is the prayer which he uttered in the calamities adverted to in ver. 7. It is a cry for mercy founded on the idea referred to in ver. 9.

11. Thou hast turned for me. In my behalf. That is, God had heard his prayer; lie had brought his troubles to an end; he had caused his

12 To the end that mij i glory I be silent. O Lord my God, I may sing praise to thee, and not will give thanks unto thee for

sorrows to be succeeded by correspondent joy. % My mourning into dancing. Joy, exultation, every expression of rejoicing, had been made to succeed his deep sori'ows. Conip. ver. 5. It was this which he commemorated at the dedication of his house; this joy succeeding scenes of sorrow that lie now called to remembrance as he entered the place which he had reared for a permanent abode. The contrast of his circumstances now — in a palace, with every comfort of plenty and peace around him — with his former circumstances which had been so sad, made it proper for him thus to celebrate, the goodness of God. ^ Thou hast put ojf my sackcloth. That which I wore, or had girded around me, as an emblem of sorrow, or in the time of my mourning. See Notes on Isa. iii. 24; Job xvi. 15; and Matt. xi. 21. ^ And girded me tviih gladness. Instead of a girdle of sackcloth he had been clothed in a gay and festive dress, or with such a dress — girded with an elegant girdle — as was worn on joyous and festive occasions. See Notes on Matt. v. 38 — 41. 12. To the end that my glory may sing praise to thee. Marg., my tongue, or my soul. De Wette renders it, my heart. The Chaldee Paraphrase, " that the honourable of the world may praise thee." The LXX. and the Latin Vulgate, my glory. The reference is, iindoubtedly, to wdiat the psalmist regarded as most glorious, honourable, exalted, in himself There is no evidence that he referred to his tongue or his heart particularly, but the expression seems to be equivalent to my highest powers — all the powers and faculties of my nature. The tongue would indeed be the instrument of uttering praise, but still the reference is rather to the exalted powers of the soul than to the instrument. Let all that is capable of praise within me, all my powers, be employed in celebrating the goodness of God. ^ And not he silent. Be employed in praise. ^ O Lord my God, I loill give thanks unto thee for ever, Comp. Notes on Isa. xxxviii. 20. This verse states the purpose which the psalmist now saw that God intended to accomplish by his dealings with him in the varied scenes of his past life; and his own purpose now as he entered his new abode. The purpose of God, in all these various dealings — in the prosperity which had been bestowed on him (vers. 6, 7); in the reverses and trials by sickness or otherwise which had come upon him (vers. 3, 7); and in the deliverance which God had granted him in answer to his prayers (vers. 2, 8, 10, 11) — was, that he should learn to praise the Lord. Sis own purpose now, as he entered his new habitation and dedicated it to God, was, to praise God with his highest powers for ever: — to consecrate all that he had to his gracious preserver; to make his house, not a habitation of gaiety and sin, but an abode of serious piety — a home where the happiness sought would be that which is found in the influence of religion. It is scarcely necessary to add that every new dwelling should be entered by a fiimily with feelings similar to these; that the first act of the head of a family on entering a new habitation — whether it be a palace or a cottage — should be solemnly to conseci-ate it to God, and to resolve that it shall be a house where His praises shall be celebrated, and where the influence of religion shall be invoked to guide and sanctify all the members of the household.

This psalm is addressed to " the chief ^[usioian," and purports to be a psalm of David. On the meaning of tlic phrase "To the chief ]Musician," see Notes on the title to Ps. iv. Tliere can be no doubt that the inscription which ascribes it to David is correct, and that he was the author. The occasion, however, on which it was composed is unknown, and cannot now be ascertained.!Most of the Jewish and many Christian interpreters have supposed that it was written when David was in the Avilderness of Maon, and when, having been betrayed (as to tlie place of his retreat) by the Ziphites, he was hotly pursued by Saul and his host, 1 Sam. xxiii. 19-26. There is, however, no particular reason for referring it to this period of his life, for there were many occasions to which it would be equally applicable.

Its general purpose is to iiaspire confidence in God in other hearts, — from the experience of the psalmist, — from that manifested favour by which he had been brought thi-ough his troubles. See vers. 23, 24. The psalm refers to the dangers which surrounded its author at the time referred to; his fears and apprehensions in those dangers; his calm confidence in God amid his dangers; the deliverance from trouble wliich was vouchsafed to him; his joy and gratitude for deliverance; and the lessons which others might learn in their trials from the Divine dealings towards him in his. That the psalmist was in trouble or danger when he penned this psalm there can be no reason to doubt; that he prayed eai-nestly at that time for deliverance is clear; but it is also plain that in the psalm he refers to foraier troubles, and to the deliverance which God had granted to him in those troubles, and that he seeks and derives consolation and assurance from the dealings of God Avith him then. In some parts of the psalm he refers to his present afflictions; in other parts to the trials of other days, and to hii deliverances in those trials; in the entire psalm he inculcates the duty of confiding in God, from his o\\n experience of his mere}', and from his own reliance on him.

I. Prayer to God for deliverance from his sufferings and his enemies, on the ground of his confidence in Him, and his previous experience of His mercy, vers.

II. Description of his troubles and of the calamities under which he was oppressed; or an enumeration of his pre-

my trust; let me never be ashamed: deliver me in tliy ^ righteousness.

sent distresses, vers. 9-13. He says that he is in trouble, and _that his eye is consumed with grief, ver. 9; that his life is spent with grief, and his years with sighing, that his strength fiiiled, and that his bones were consumed, ver. 10; that he is a reproach among his neighbours and an object of dread to his acquaintances, or that they lied from him, he was so abject, forsaken, and afflicted, ver. 11; that he was forsaken and forgotten like a dead man who had passed away from the recollection of mankind, ver. 12; that he was slandered, and that men conspired together to take away his life, ver. 13.

III. Calm confidence in God in these times of trouble; or a calm committing of ^all into his hands, under an assurance which he felt that all would be well, vers. 14—20. He says that he trusted in God, ver. 14; and that his times were in the hand of God, ver. \o; he prays that God would deliver him, vers. 15—18; he finds comfort and peace in the assurance of the Divine goodness and mere}', ver. 19; and in the assurance that God would hide them that trusted in him from the pride of man, and would keep them safely in liis pavilion, ver. 20.

lY. Thanks for deliverance, vers. 21, 22. He seems to have found the deliverance, even Avhile he prayed, or to have had such an assurance of it that he could speak of it as if it were already his. He felt that he had been hasty in supposmg that he would be cut off, and seems to have reproached himself for even a momentary doubt in regard to the goodness of God, ver. 22.

V. The lesson furnished to others by his experience, vers. 23, 24. It is a lesson of encouragement to all in similar circumstances, prompting them to be of good courage; to be cheered by his example and experience; never to despond; never to cease to trust God. Eecause he had found God to be a refuge and strength, he calls upon all others to believe that they Avould also find him such if they likewise trusted in him.

1. In thee, O Lord, do I put my trust. This is the ground of the petitions which follow: or the reason

2 Bow dov^ii thine ear to me; deliver me speedily: be thou i my strong rock, for au house of defence to save me.

3 For thou art my rock and my fortress: therefore for thy name's sake lead me and guide me.

why the psalmist thus appeals to God. It was his firm confidence in him; in his character; in his promises; in his ability to deliver him in the time of danger. Comp. Notes on Ps. vii. 1. ^ Let me never be ashamed. That is, let me never have occasion to be ashamed for having put this confidence in thee. Let thy dealings towards me be such as to show that my confidence was well founded. The word is not used here in tlie sense of befng unwilling to confess his faith in God, or his love for Him, as it is often now (comp. Rom. i. 16; v. 5; 2 7"im. i. 12), but in the sense of being so disappointed as to make one ashamed that he had thus relied on that which was unworthy of confidence. See Notes on Job vi. 20; comp, also Isa. xxx. 5; Jer. ii. 26; xiv. 3, 4. The psalmist prays that God would interpose in his behalf in answer to his prayers, and that he would show that He was worthy of the confidence which he had reposed in him, or that He was a God who might be trusted in the time of trial; in other words, that he might not be subjected to the reproach of the wicked for having in his troubles relied on such a God. ^ Deliver me in thy righteousness. In the manifestation of thy righteous character; in the exhibition of that character as righteous; _ as doing justice between man and man; as pronouncing a just sentence between me and my enemies.

2. Bow down thine ear to me. As he does who inclines his ear towards one whom he is willing to hear, or whom he is desirous of hearing. See Notes on Ps. xvii. 6. ^ Deliver me speedily. Without delay. Or, Hasten to deliver me. It is right to

4 Pull me out of the net that they have laid privily for me; for thou art my strength.

5 Into y thine hand I commit my sx)irit: thou hast redeemed me, O LoKD God of truth.

pray to be delivered from all evil; equally right to pray to be delivered ot once. If Be thou my strong rock. Marg., to me for a rock of strength. See Notes on Ps. xviii. 1, 2, 46. ^ For an house of defence to save me. A fortified house; a house made safe and strong. It is equivalent to praying that he might have a secure abode or dwelling-place.

3. For thou art my rock and my fortress. See Notes on Ps. xviii. 2.

^ Therefore for thy name^s sake. For the sake of thine own honour, or for the glory of thy name. See Notes on Ps. xxiii. 3. That is, since thou art my rock and my defence — since I put my trust in thee — show, by leading and guiding me, that my trust is well founded, or that this is thy character, and that thou wilt be true and faithful to those who commit their all to thee. See Notes on ver. 1.

4. Full me out of the net. See Notes on Ps. ix. 15. If That they have laid privily for me. That my enemies have laid for me. The phrase " laid privily " refers to the custom of hiding or concealing a net or gin, so that the wild beast that was to bo taken could not see it, or would fall into it unawares. Thus his enemies designed to overcome him, by springing a net upon him at a moment when he was not aware of it, and at a place where he did not suspect it. ^ For thou art my strength. My stronghold. My hope of defence is in thee, and thee alone.

5. Into thine hand I commit my spirit. The Saviour used this expression when on the cross, and when about to die: Luke xxiii. 46. Put this does not prove that the psalm had originally a reference to him or

6 I have hated them that re-

that he meant to intimate that the words originally were a prophecy. The language was appropriate for him, as it is for all others in the hour of death; and His use of the words furnished the highest illustration of their being appropriate in that hour. The act of the psalmist was an act of strong confidence in God in the midst of dangers and troubles; the act of the Saviour was of the same' nature, commending his spirit to God in the solemn hour of death. The same act of faith is proper for all the people of God, alike in trouble and in death. Comp. Acts vii. 59. The word spirit may mean either life, considered as the animating principle, equivalent to the word myself; or it may mean more specifically the soul, as distinguished from the body. The sense is not materially varied b}^ either interpretation. \ Thou hast redeemed me. This was the ground or reason why the psalmist commended himself to God; this reason was not urged, and could not have been by the Saviour, in his dying moments. He committed his departing spirit to God as his Father, and in virtue of the work which he had been appointed to do, and which he was now about finishing, as a Redeemer; — ive commit our souls to him in virtue of having been redeemed. This is proper for us, {a) because he has redeemed us; (h) because we have been redeemed for him, and we may ask him to take his own; (c) because this is a ground of safety, for if we have been redeemed, we may be certain that God will keep us; and {d) because this is the only ground of our security in reference to the future world. What David may have understood by this word it may not be easy to determine with certainty; but there is no reason to doubt that he may have used it as expressive of the idea that he had been recovered from the ruin of the fall, and from the dominion of sin, and had been made a child of God. Kor need we doubt that he had

gard = lying vanities: but I trust in the Lord.

such views of the way of salvation that he would feel that he was redeemed only by an atonement, or by the shedding of blood for his sins. To all who are Christians it is enough to authorise them to use this language in the midst of troubles and dangers, and in the hour of death, that they have been redeemed by the blood of the Saviour; to none of us is there any other safe ground of trust and confidence in the hour of death than the fact that Christ has died for sin, and that we have evidence that we are interested in his blood. ^ O Lord God of truth. True to thy promises and to thy covenant-engagements. As thou hast promised life and salvation to those who are redeemed, they may safely confide in thee. See Notes on 2 Cor. i. 20.

6. I have hated them that regard lying vanities. This is evidently stated as a reason for the prayer oflered in the previous verses. It is a reference by the psalmist to his own past life; to his general aim and conduct. The meaning is, that he had been a friend of God; that he had separated himself from wicked men; and he now prays in return for His protection and interposition. The sentiment is similar to that which occurs in Ps. xxvi. 3, 4, 5. See Notes on that passage. The word rendered regard here means to observe, to keep, to attend upon; and the reference is to those who show honour to what is here called "lying vanities;" that is, those who attend upon them, or who show them favour. The "lying vanities " are probably iWo?^, and the allusion is to those who attended on the worship of idols as distinguished from those who worshipped the true God. Idols are often represented as false, — as vain, or vanity, — as a lie, — in contradistinction from that which is true and real. See Notes on 1 Cor. viii. 4. There is peculiar emphasis in the language used here as denoting the utter worth-

7 I will be glad and rejoice in thy mercy: for tliou hast considered my trouble; thou hast kno'svn " my soul in adversities;

8 And hast not shut me up into the hand of the enemy: thou ^- hast set my feet in a large room,

lessness and vanity of idols. The language means vanities of emptiness; denoting that they were utterly vain and worthless. *^ But I trust in the LoKD. In Jehovah, the true God, as distinguished from idols.

7. / will he glad and rejoice in thy mercy. I will triumph and joy in thy mercy; that is, in the mercy which he had already experienced, and in that which he still hoped to enjoy. He had had abundant proofs of that mercy; he hoped for still further proofs of it; and he says that he would find his joy in that, and not in wliat idols could give. ^ For thou hast considered my trouble. In times past and now. He felt assured that his prayer would be regarded, and that God would relieve and deliver him. ^ Thou hast Jcnoivn my soul in adversities. In the troubles that have come upon me. That is, God had n-ien and known all the feelings of his heart in the time of adversity; — liis sorrow and anxiety; his hope and trust; his unmurmuring spirit; his feeling of entire dependence on God, and his belief that he would interpose to save him. God had not turned away from him, but had shown that he regarded with interest all his feelings, his desires, his hopes. It is much, in the time of trouble, to know that all our feelings are understood by God, that he sees all our sorrows, and that he will not be regardless of them. There are no states of mind more interesting than those which occur in adversities; there is no one who can fully understand the soul in adversities but God; there is no one but God who can wholly meet the wants of the soul in such seasons.

Lord, for I am ni trouble; mine eye is consumed with grief, yea, my soul and my belly.

10 For c my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed. a Ps. cxlii. 3. I Ps. xviii. 19. c Ps. cii. 3, etc.

the hand of the enemy. Hast not delivered me into his hand, or into his power. See margin 1 Sam. xvii. 46; xxiv. 18; xxvi. 8. *[[ Thou hast set my feet in a large room. In a large place. Thou liast made me free, or set me at liberty. See Notes on Ps. iv. 1; xviii. 19, 36.

9. Have mercy upon me, 0 Loed, for I am in trouble. The nature and sources of his trouble are specified in the verses following. He seems to have regarded all his trouble as the result of sin, either the sin of his heart, of which he alone was conscious, or of some open act of sin, that had been the moans of bringing this afllic* tion upon him, ver. 10. As a consequence of this, he says that he was subjected to the reproach of his enemies, and shunned by his neighbours and his acquaintances; that he was forgotten by them like a dead man out of mind; that he was exposed to the slander of others, and that they conspired against his life, vers. 11-13. In view of all this he calls earnestly upon God to save him in his troubles, and to be his helper and friend. ^ Mine eye is consujjied tcith grief. That is, with weeping. See Notes on Ps. vi. 7. •[[ Yea, my soul. That is, my spirit, my life, my mind. My powers are weakened and exhausted by excessive grief. ^ And my Icily. My bowels: regarded as the seat of the affections. See Notes on Isa. xvi. 11; comp. Ps. xxii. 14. The effect of his grief was to exhaust his strength, and to make his heart sink within him.

10. For my life is spent with grief. The word here rendered spent does not mean merely 2>o.ssed, as it is commonly now used, as when we say we spent our time at such a place, or in

11 I was a reproacli among all mine enemies, but especially among my neighbours, '' and a

fear to mine acquaintance: tliey that did see me without fled from me.

12 I am forgotten as a dead

such a manner, but in the more proper meaning of the word, as denoting consumed, wasted away, or destroyed. See the word n^3 as used in Jer. xvi. 4; Lam. ii. 11; "Ps. Ixxxiv. 2 (Heb. 3); cxliii. 7; Ixix. 3 (Heb. 4); Job xi. 20. ^ And my years tcitli sighing. That is, my years are Avasted or consumed with sighing.. Instead of being devoted to active toil and to useful effort, tliey are exhausted or wasted away with a grief which wholly occupies and preys upon me. ^ 3Iy strength faileth because of mine iniquity. Because of the trouble that has come upon me for my sin. He regarded all this trouble — from whatever quarter it came, whether directly from the hand of God, or fi'om mini — as the fruit of sin. Whether he refers to any particular sin as the cause of this trouble, or to the sin of his nature as the source of all evil, it is impossible now to determine. As, however, no particular sin is specified, it seems most probable that the reference is to the sin of his heart — to his corrupt nature. It is common, and it is not improper, when we are afflicted, to regard all our trials as fruits of sin; as coming upon us as the result of the fall, and as an evidence that we are depraved. It is certain that there is no suffering in heaven, and that there never would be any in a perfectly holy world. It is equally certain that all the woes of earth are the consequence of man's apostacy; and it is proper, therefore, when we are afflicted, even though we cannot trace the affliction to any 2mrticitlar offence, to trace it all to the existence of evil, and to regard it as among the proofs of the Divine displeasure against sin. ^ And my bones are consumed. That is, are decayed, worn out, or wasted away. Even the solid framework of my body gives way under excessive grief, and all my strength is gone. See Ps. xxxii. 3; cii. 3.

11. / was a reproach among all mine enemies. That is, he was subjected to their reproaches, or was calumniated and reviled by them. See Notes on Ps. xxii. 6. ^ But especially among my neighbours. I Avas reproached by none more than by my neighbours. They shoAved special distrust of me, and manifested special unkindness, CA-en more than my enemies did. They turned away from me. They abandoned me. They Avould not associate with me. They regarded me as a disgrace to them, and forsook me. Comp. Job xix. 13-15, and the Notes on that passage. •^ And a fear to mine acquaintance. An object of dread or terror, so that they fled from me. ^ They that did see me without. In the streets, or in public — out of my own house. Not only those in my OAvn dAvelling — the members of my fainily — regarded me in this manner, but passers in the streets — those whom I accidentally met — turned from me and fled in disgust and horror. It is not possible noAv to determine at Avhat time in the life of the psalmist this occurred, or to ascertain the exact circumstances. There Avere, doubtless, times Avhen Avith the saddest feelings he could say that all this Avas true of him. His troubles in the time of his persecutions by Saul, and still more probably his trials in the time Avhen Absalom rebelled against him, and AA'hen he Avas driven away from his throne and his capital, Avould furnish an occasion Avhen this Avould be true. If the latter Avas the occasion, then we can see how naturally be Avould connect all this Avith his " iniquity," and regard it as the consequence of his sin in the matter of Uriah, — a sin Avhich would probably be always in his recollection, and AA'hich he would ever onward regard as lying at the foundation of all his afflictions.

13 For I have heard the slan-

out of mind. Like the man who is dead, and who has passed away from the recollection of mankind. Comp. Ps. Ixxxviii. 4, 5. The Hehrew is, "as a dead man from the heart;" that is, from the memory or recollection of men, so as to he no more remembered; no more regarded. The expression is nearly the same in meaning as onr common English proverb: oiit of sigJit, out of mind. The allusion is to the fact that a man who is dead is soon forgotten. He is missed at first by a few friends, while the rest of the world knows little about him, or cares little about him. He is no longer seen where he has been accustomed to be seen, at the place of business, in the social circle, in the scenes of amusement, in the streets, or in public assemblies. For a short period a vacancy is created which attracts attention and causes regret. But the world moves on. Another comes to fill his place, and soon his absence ceases to be a subject of remark, or a cause of regret; the world says little about him, and soon he altogether ceases to be remembered. At no distant time the rude board with his name written on it, or the marble sculptured with all the skill of art, falls down. The passing traveller casts an eye upon the name of him who slept his last sleep there, and neither knows nor cares who he was.

" The gay w ill laugh Wlien thou art gone, the solemn hrood of care Plod on, and each one as before will chase Tlis favoui-ite pliantom.' — Bryant.

" On my grassy grave The men of future times will careless tread. And read my name upon the sculptured stoue; Is'or will the suund, familiar to tiieir ears, Kccall my vanish'd memory."

It is sad to reflect that this is to be our lot; but so it is. It would cast a most gloomy shade over life if this was to be the end of man, and if he passed from existence as soon as he passes from the recollection of the

der of many: fear loas on every side: while they took counsel together against me, tliey devised to take away my life.

living. The idea of the psalmist here is, that, in the circumstances to which he referred, he had been forgotten by mankind, and he uses the most striking image which could be employed to convey that idea. "H / am like a broken vessel. Marg., as in Hebrew, like a vessel that ferisheth. That is, like a vessel made of clay — a piece of pottery — that is easily broken and rendered worthless. This is a favourite comparison with Jeremiah. See eh. xxii. 28; xlviii. 38; Lam. iv. 2. Comp. also Ps. ii. 9; Isa. xxx. 14; Hosea viii. 8.

13. For I have heard the slander of many. The reproach; the false accusations; the unjust aspersions. We are here more definitely informed as to another of the sources of the trouble that came upon him. It was slander. He had already referred to two sources of trouble; — one (ver. 11) that he was reproached by his friends and neighbours, and that his society was shunned by them; a second, that he was forgotten by those who ought to have remembered him, and that they treated him as though he were dead, ver. 12. The third is referred to now; to wit, that he was the subject of slander, or of false reports. What was the nature of those false charges we are not informed. But it is not needful that we should know precisely what they were. It is enough, in order to see the depth and aggravation of his trouble, to know that he ivas exposed to this; and that, to all that he had to endure from other sources, there was this added, — that his name was reproached and cast out as evil, — that he was subjected to slander,

" Wliose edge is sharper than the sword; whose tongue Outvenoms all the worms of Nile; whose l)reatli Eides on tlie posting winds; and doth helie All corners of the world."

15 My times are in thy hand: deliver me from the hand of my

enemies and from them that persecute me. -

16 Make * thy face to shine upon thy serv^ant: save me for thy mercies' sake.

^ Fear was on every side. From the causes already specified. He knew not whom to trust. He seemed to have no friend. He was afraid, therefore, of every one that he met. % While they tooTc counsel together against me. See Notes on Ps. ii. 2. They entered into a conspiracy or combination. ^ They devised to take aivay my life. They devised measures, or they laid a plot, thus to kill me. These are the grounds of the earnest prayer which he urges in ver. 9: " Have mercy upon me, O Lord, for I am in trouble,"

14. But I trust in thee, O LOED. In these times of trial— when (ver. 9) his eye was consumed with grief; when (ver. 10) his years were spent with sighing, his strength failed, and his bones were consumed; when (ver. 11) he was a reproach among his neighbours, and dreaded by his acquaintances; when (ver. 12) he was forgotten as a dead man; and when (ver. 13) he was surrounded with causes of alarm. Then he trusted in God. His confidence did not fail. He believed that God was his Father and Friend; that He was on the throne; that He could protect and defend him; and he left himself and his cause with Him. In such circumstances as these there is no other sure refuge but God; at such times the strength of faith is shown, and then is seen pre-eminently the power and value of religion. ^ I said. Thou art my God. Thou art all that is implied in the name "God;" and thou art mine. He felt assured that God would not forsake him, though men did; that he might confide in Him, though his earthly friends all turned away. There is always One who will not leave or forsake us; and the friendship and favour of that One is of more value to us than that of all other beings in the universe combined.

15. 3Iy times are in thy hand. That is, I said this in my trouble; when my friends forsook me, and when my enemies came around me and threatened my life. The meaning is, that all that pertained to him was under the control and at the disposal of God. He would live as long as God should please. It was His to give life; His to preserve it; His to take it away. All in relation to life, — its origin — its continuance — its changes — its seasons — childhood, youth, middle age, old age, — all was in the hand of God. No one, therefore, could take his life before the time that had been appointed by God, and he might calmly commit the whole to him. This we may feel in all seasons of life and in all times of danger; of sickness; of feebleness. We shall live as long as God has appointed; we shall pass through such changes as he directs; we shall die when and where and how he chooses. In the faithful discharge of our duty, therefore, we may commit all these things to him, and leave all at his disposal. ^ Deliver me from the hand of mine enemies. That is, since all these things are under thy control; since thou hast power over my life and over all that pertains to me, I pray that thy power may be exerted in my behalf, and that my life may be rescued from danger. This was his prayer in the midst of his troubles, and this prayer was heard.

16. Make thy face to shine upon thy servant. That is, show me thy favour, or be kind and merciful to me. See Notes on Ps. iv. 6. If Save me for thy mercies' sake. On account of thy mercy; or that thy mercy may be manifested. This is always a just ground of appeal to God by a sinner or a suflerer, that God would make our sins and trials an occasion for displaying his own character. There are.

17 Let me not be ashamed, O Lord; for I have called upon thee: let the wicked be ashamed, ixncl let them be i silent in the grave.

IS Let the lying lips be put to silence, which speak - grievous

indeed, other grounds of appeal; but there is no one that is more pure or exalted than this.

17. Let me not he ashamed, O Lord, Jbr I have called upon thee. That is, I have reposed entire confidence in thee, and in thy promises, in the time of trial; let now the result be such as to show that I had reason thus to trust in thee; that thy character is such that the persecuted and the afflicted mai/ always find thee to be a safe and secure refuge. In other words. Let me not be disappointed, and thus be made ashamed before men, as if I had put my trust where no relief was to be found, or where there was nothing to authorize an act of unreserved confidence. See Notes on Ps. xxv. 2, 3. % Let the wicked be ashamed. Let them be disappointed in that on which they had put their trust; let it be seen that they, in their wicked plans, had no safe ground of confidence. They rely on^heir strength; their skill; their coffl^; their resources; and not on God. Let it now be seen that these things constitute no safe ground of trust, and let not others be encouraged to follow their example by any success that shall attend tliem in their designs. % And let them he silent in the grave. Marg., let them he cut off for the grave. Heb., for Sheol. The more correct translation is that which is in the text. Let them he silent. That is, let them go down to the grave — to Sheol — to the underworld— to the land of silence. On the meaning of the word here us^A-Sheol, the grave — see Notes on Isa. xiv. 9; comp. Notes on Job x. 21, 22; and on Ps. xvi. 10. ' This is represented as a laud of silence. This idea is derived things proudly and contemptuously against the righteous.

19 Oh how great / is thy goodness, which thou hast laid up for them that fear thee; ivhich thou hast wrought for them that trust in thee before the sons of men.

from the grave, where the dead repose in silence; and the meaning here is, let them be cut off and consigned to that land of silence. It is a prayer that the wicked may not triumph.

18. Let the lying lips be put to silence. See Notes on Ps. xii. 2, 3. The lips which speak lies. The reference here is especially to those who had spoken in this manner against the psalmist himself, though he makes the language general, or prays in general that God would silence all liars: — a prayer certainly in which all persons may properly join. ^ Which speak grievous things. Marg., a hard thing. The Hebrew word — pJ^^^ aihuk — means hold, impudent, wicked. Gesenius. Lex. The phrase here means, therefore, to speak wickedly, or to speak in a bold, reckless, impudent manner; that is, without regard to the truth of what is said. ^ Proudlg and contemptuously. Heb., in pride and contempt: — that is, in a maimer which shows that they are proud of themselves and despise others. Slander always perhaps implies this. Men are secretly proud of themselves; or they desire to cherish an exalted opinion of themselves, and to have others entertain the same opinion of them; and hence, if they cannot exalt themselves by their own merit, as they wish, they endeavour to humble others below their real merit, and to a level lower than themselves, by detraction.

19. Oh hoxc great is thy goodness. That is, in view of the Divine protection and favour in such cases, or when thus assailed. The psalmist seems to have felt that it was an inex))ressible jjrivilege thus to be permitted to appeal to God with the assurance of the

20 Thou shalt hide them in the secret of thy presence from the pride of man; thou g shalt keep

Divine protection. In few circumstances do men feel more grateful for the opportunity of appealing to God than when they are reviled and calumniated. As there is nothing which we feel more keenly than calumny and I'eproach, so there can be no circumstances when we more appreciate the privilege of having such a refuge and friend as God. ^ Which thou hast laid up. Which thou hast treasured up, for so the Hebrew word means. That is, goodness and mercy had been, as it were, treasured up for such an emergency, — as a man treasures up ibod in autumn for the wants of winter, or wealth for the wants of old age. The goodness of God is thus a treasure garnered up for the wants of his people — a treasure always accessible; a treasure that can never be exhausted. ^ For them that fear thee. Or reverence thee, — fear or reverence being often used to denote friendship with God, or religion. See Kotes on Ps. v. 7. ^ Which thou hast icrought for them. Which thou hast made for them (Heb.); or, which thou hast secured as if by labour; that is, by plan and arrangement. It was not by chance that that goodness had been provided; God had done it in a manner resembling the act of a man who lays up treasure for his future use by plan and by toil. The idea is, that all this was the tvorJc of a benevolent God; a God who had carefully anticipated the wants of his people. 1[ For them that trust in thee. Who rely on thee in trouble, in danger, and in want; — who feel that their only reliance is on thee, and who do actually trust in thee. •[ Before the sons of men. That is, Thou hast wrought this in the presence of the sons of men, or in the presence of mankind. God had not only laid it up in secret, making provision for the wants of his people, but he had wrought out this deliverance before men, or had shown his

them secretly in a pavilion from the strife of tongues.

goodness to them openly. The acts of benevolence or goodness in the case were— first, that he had treasured tip the resources of his goodness by previous arrangement, or by anticipation, for them; and second, that he had ivrought out deliverance, or had manifested his goodness by interposing to save, and by doing it openly that it might be seen by mankind.

20. Thou shalt hide them in the secret of thy presence. See Notes on Ps. xxvii. 5. The phrase " secret of thy presence " means thy " secret presence." The Hebrew is, the secret of thy face; and the idea is, that he would hide them, or withdraw them from public view, or from the view of their enemies, into the very place where he himself dwelt, so that they would be before him and near him; so that his eye would be upon them, and that they would be certain of his protection. The language here is the same as in Ps. xxvii. 5, except that the word face or presence is used here instead of the word tabernacle. The idea is the same. ^ From the pride of man. The Hebrew word here rendered jjride — DDHj rokes— means properly league or conspiracy; then, snares or plots. It occurs nowhere else in the Scriptures, though the corresponding verb — DD1» rakas — occurs twice, meaning to hind on or to, Ex. xxviii. 28; xxxix. 21. The word here means league or conspiracy, and the idea is, that when the wicked form a conspiracy, or enter into a league against the righteous, God will take them, as it were, into his own immediate presence, and will protect them. ^ Thou shalt keep them secretly. Thou wilt hide them as with thyself. ^ In a pavilion. In thy tent, or dwelling-place. See Notes on Ps. xxvii. 5. % From the strife of tongues. Slander; reproach; calumny. This does not mean the strife of tongues among themselves, or their contentions with each other,

21 Blessed he the Lord; for he hath showed me his marvellous kindness in a i strong city.

22 For I said in my haste, I am cut off '' from before thine eyes: nevertheless thou heardest

the voice of my supplications, when I cried unto thee.

23 O love the Lord, all ye his saints: for the LoRD preserveth the faithful, and plentifully rewardeth the proud doer.

but the united clamours of the whole aoi'ainst himself. God would guard the righteous from their reproaches, or their efforts to ruin them by slander. Comp. Ps. xxxvii. 5, 6.

21. Blessed be the Lord. An expression of thanksgiving for the evidence that God had heard him in his troubles, and had answered him. ^ For he hath showed me his marvellous kindness. Literally, Jle has made his mercy toonderfid; that is, he has showed me such mercy as to be an object of admiration and astonishment. It was not ordinary kindness, such as is shown to men every day; it was so uncommon — so far beyond all expectation— so separate from second causes and the agency of man — so marked in its character — as to fill the mind with wonder. •[ In a strong city. Marg., fenced city. This may mean either that he had thus placed him literally in a strongly fortified city where he was safe from the fear of his enemies; or, that he had interposed in his behalf, and had given him protection as if he had brought him into such a strongly fortified place. Jarchi supposes that the city of Keilah (1 Sam.,xxiii. 7) is here intended. But this is improbable. All that the passage necessarily implies is, that God had given him protection as if he had been placed in a strongly-fortified town where he would be safe from danger.

22. For I said in my haste. In my fear; my apprehension. The word rendered haste means properly that terror or alarm which causes one to flee, or to endeavour to escape. It is iiot haste in the sense of an opinion formed too quickly, or formed rashly; it is haste in the sense of terror leading to sudden flight, or an effort to escape. See an illustration of this idea in the case of David himself, in 1 Sam. xxiii. 2G. ^ / am cut off. That is, I shall certainly be cut off" or destroyed. ^ From before thine eyes. Either, in thy very presence; or, so that I shall not be admitted into thy presence. I shall be cut down, and suffered no more to come before thee to worship thee. Comp. Notes on Ps. vi. 5. ^ Nevertheless thou heardest, etc. Contrary to my apprehensions, I was heard and delivered. God's mercy went beyond the psalmist's faith, — as it often does to His people now, far beyond what they hope for; fiir beyond what they even pray for; far beyond what they believe to be possible; — so far beyond all this, as to make the result, as in the case of David (ver. 21), a matter of wonder and astonishment.

23. O love the LOED, all ye his saints. This is the application of all the truths suggested in the psalm. The experience of the psalmist had shown the wisdom of trusting in God in times of danger and trouble, and had laid the foundation for a proper exhortation to others to imitate his example; an argument why all the people of God should love him, and should be of good courage. The reason here assigned for their loving the Lord is, that he preserves those who are faithful to him, and "rewards the proud doer." This is a reason for loving God, or for putting our trust in him, — though the psalmist does not say that this is the only reason for doing it. The meaning here is, that the dealings of God toward the psalmist had established this truth in regard to the character of God, that he does preserve the faithful, and does punish the proud, r.nd that this fact constitutes a reason why all his

24 Be of good courage, and he sliall strengthen your heart, all

people should confide in him. % For the LoED preserveth the faithful. The faithful;— those who put their trust in him; those who do not give up in despondency and despair in time of danger and trouble; those who do not forsake him even though for a time he seems to forsake them. What God looks for mainly in his people is confidence; faithfulness; trust; fidelity. •[[ And plentifully rewardeth. Abundantly rewards. Literally, in plenty. That is, his punishment does not fall short of the desert of the wicked man. It is ample or full. He does full justice. *\\ The proud doer. " The man tvorJcing pride." The reference is to the man who is confident in himself; who seeks to aggrandise himself, and who in doing this is regardless of the rights of others.

24. JBe of good courage. See a similar exhortation at the close of a psalm, in Ps. xxvii. 14. Comp. Notes on that verse. As the result of all his own experience of the goodness of God, and of His gracious interposition in the time of danger, the psalmist exhorts others to be encouraged, and to feel assured that God would not leave or forsake them. ^ And he shall strengthen your heart. He will animate you; he will enable you to meet trial and opposition; he will keep you from becoming faint and disheartened. ^ All ye that hope in the LoED. All that put their trust in him, or all whose expectation is from him. It is a characteristic of true piety that all hope centres in God, or that the soul feels that there is no other ground of hope, {a) The truly pious man despairs of success in anything else, or from any other quarter, for he feels that God alone can give success. (Jb) He does hope in God — iu reference to all that is needful for himself as an individual; all that will be for the good of his family; all that will tend to bless the world; all that he desires in heaven. Hope in God cheers him, ye that hope in the Loed.

sustains him, comforts him; makes life happy and prosperous; and makeg death calm, serene, triumphant.

This psalm is ascribed to David, and there is no reason to doubt the con-ectness of the superscription to that effect.

The occasion on which it was composed, however, is not intimated, nor is there any way now of ascertaining it. That David refers to his own experience is manifest from the psalm itself, vers. 3-5; but whether to his experience at the time of his conversion, or to his experience in the matter of Bathsheba and Uriah — his deep guilt — his anguish of spu'it on that occasion — the remorse of conscience which he felt when the guilt of that sin was brought home to his conscience; or whether he refers to some other occasion of his life when he was troubled at the remembrance of sm, it is impossible noAV to detenniue.

The design of this psalm is manifest. It is to show the blessedness of the forgiveness of sin. This is done by showing, in the first place, the pain, distress, and anguish, resulting from the conviction of "guilt. Then follows a statement of the ettects consequent on a frank and full confession of guilt in giving peace to the mind, and relieving the distress caused by the remembrance of guilt. It is i-emarkable that this psalm refers so much to the inward feelings; and that it contains no reference to any external acts, — to Jewish sacrifices and offerings. It pertains to the soul and to God; to the inward work of penitence and pardon; to the sorrow of conviction and to the peace of forgiveness; and it shows that there was among the Hebrews a just idea of the nature of religion as a spuitual transaction between the soid and God. Even De Wette recognises this, and sees in the psalm an illustration of the nature of faith and its bearing on salvation, and an illustration of the nature of true reconciliation with God. "In this psalm," says he, "as well as in Ps. li. and others, Judaism nears itself— nuhertsich — to Christianity; it elevates itself from the mere legal to the moral." The psalm thus furnishes an illustration of the nature of true conversion to God, and is of value — as such an illustration

LESSED * is he whose trans-

— to all men; while it also shows that true religion, under all dispensations, is essentially the same.

I. A statement of the blessings of forgiveness, as the leading thought of the psalm, vers. 1, 2.

II. A description of the state of mind, when under conviction for sin, vers. 3, 4.

III. The effect of confession of sin, resulting in a sense of forgiveness and peace, ver. 5.

IV. Encouragement to others in similar cintumstanccs, derived from the example of the psalmist, or from the fact that he found peace and pardon when he called upon God, ver. 6.

V. An expression of confidence in God as a refuge and hiding-place in time of trouble, ver. 7.

VI. The proper spirit which they should have who are thus brought up from the depths of guilt; and the way in which they should receive the guidance and direction which will be aftbrded them, vers. 8, 9. The psalmist undertakes to instruct them; and says that they should cherish a spirit of humility and docility, — not the fierce spirit of the initamed horse, or the spirit of the obstinate mule.

VII. The blessedness of trusting in the Lord, as the result of the experience of the psalmist in this time of sorrow for sin, vers. 10, U.

The word Maschil in the title-^ 3to^ is derived from the verb— bsto, sakhal— meaning properly to look at, to behold., to view; and then, to be pratlent, circumspect; to act prudently or circumspectl}', as one does who looks attentively and carefully at objects; then it means to be intelligent, prudent, wise. The participle, which is the form used here (causat. of Hiph.), means making tcise orpriuJcnf, ov conveyi))g iyistructinyi; and this title is given to this psalm, as well as to many others, as conveying the idea that the psalm was adapted to make tctse, or to impart instruction; and the sense would be well expressed by our phrase, didactic song. The title is prefixed also to the following psalms: xlii., xliv., xlv., lii., liii., liv., Iv., Ixxiv., bcxxviii., gression is forgiven, whose sin is covered.

Ixxxix., cxlii. It would be difficult now» liowever, to discover from the contents of the psalms themselves why the title was affixed to these particularly rather than to many others. Probably this was determined, by those who collected and arranged the psalms, according to some rules that are not now known to us.

1. Blessed is he, etc. On the mean" ing of the word blessed, see Notes on Ps. i, 1. See the passage explained in the Notes on Rom. iv, 7, 8. The word Messed here is equivalent to happy: — "Happy is the man;" or "happy is the condition — the state of mind — happy are the prospects, of one whose sins are forgiven." His condition is happy or blessed {a) as compared with his former state, when he was pressed or bowed down under a sense of guilt; {b) in his real condition, as that of a pardoned man — a man who has nothing now to fear as the result of his guilt, or who feels that ho is at peace with God; {c) in his hopes and prospects, as now a child of God and an heir of heaven. ^ Whose transgression is forgiven. The word Ye\\^Qve(X forgiven means properly to lift up, to bear, to carry, to carry away; and sin which is forgiven is referred to here as if it; were borne away, — perhaps as the scapegoat bore off sin into the wilderness. Comp. Ps. Ixxxv. 2; Job vii. 21; Gen. 1. 17; Num. xlv. 19; Isa. ii. 9. ^ Whose sin is covered. As it were covered over; that is, concealed or hidden; or, in other words, so covered that it will not appear. This is the idea in the Hebrew word which is commonly used to denote the atonement,— "lp3, Jcaphar, — meaning to cover over; then, to overlook, to forgive; Gen.vi. 14; Ps. Ixv. 3; Ixxviii. 38; Dan. ix. 24. The original word here, however, is different — 'HD'D, kasah — though meaning the same, — to cover. Tlie idea is, that the sin would be, as it were, covered over, hidden, concealed, so that it would no

2 Blessed is the man unto whom the Lord imputeth ^ not iniquity, and in whose spirit there is no guile.

longer come into the view of either God or man; that is, the offender would be regarded and treated as if he had not sinned, or as if he had no sin. 2. Blessed is the man unto lohom the Lord imputeth not iniquity. Whose sui is not reckoned to him, or charged on him. The reference here is to his own sin. The idea is not, that he is happy on whom God does not charge the guilt of other men, but that he is happy who is not charged tdth his own guilt, or who is treated as if he had no guilt; that is, as if he were innocent. This is the true idea of justification. It is, that a man, although he /*a sinner, and is conscious of having violated the law of God, is treated as if he had not committed sin, or as if he were innocent; that is, he is pardoned, and his sins are remembered against him no more; and it is the purpose of God to treat him henceforward as if he were innocent. The act of pardon does not change the facts in the case, or make Jiim innocent, but it makes it proper for God to treat him as if he were innocent. The sin will not be re-charged upon him, or reckoned to his account; but he is admitted to the same kind of treatment to which he would be entitled if he had always been perfectly holy. "See Notes on Rom. i. 17; iii. 24; iv. 5; v. 1. ^ And in tvhose spirit there is no guile. Who are sincere aad true. That is, who are not hypocrites; who are conscious of no desire to cover up or to conceal their offences; who make a frank and full confession to God, imploring pardon. The guile here refers to the matter under consideration. The idea is not who are innocent, or without guilt, but who are sincere, frank, and honest in making confession of their sins who keep nothing back when they go before God. We cannot go before him and plead our innocence, but we may go before him with the

3 When I kept silence, my bones waxed old through my roaring all the day long.

feeling of conscious sincerity and honesty in making confession of our guilt. Comp. Ps. Ixvi. 18.

3. When I kept silence. The psalmist now proceeds to state his condition of mind before he himself found this peace, or before he had this evidence of pardon; the state in which he felt deeply that he was a sinner, yet was unwilling to confess his sin, and attempted to conceal it in his own heart. This he refers to by the expression, " When I kept silence;" that is, before I confessed my sin, or before I made mention of it to God. The condition of mind was evidently this: — he had committed sin, but he endeavoured to hide it in his own mind; he was unwilling to make confession of it, and to implore pardon. He hoped, probably, that the conviction of sin would die away; or that his trouble would cease of itself; or that time would relieve him; or that employment— occupyinghimself in the affairs of the world— would soothe the anguish of his spirit, and render it unnecessary for him to make a humiliating confession of his guilt. He thus describes a state of mind which is very common in the case of sinners. They know that they are sinners, but they are unwilling to make confession of their guilt. They attempt to conceal it. They put off, or try to remove far away, the whole subject. They endeavour to divert their minds, and to turn their thoughts from a subject so painful as the idea of guilt — by occupation, or by amusement, or even by plunging into scenes of dissipation. Sometimes, often in fact, they are successful in this; but, sometimes, as in the case of the psalmist, the trouble at the remembrance of sins becomes deeper and deeper, destroying their rest, and wasting their strength, until they make humble confession, and then the mind finds rest. ^ My hones ivaxed old. My strengtli

4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.

5 I acknowledged my sin unco thee, and mine iniquity have I not hid. I said, I ' will confess

failed; my strength was exhausted; it seemed as if the decrepitude of age was coming upon me. The word here used, aud rendered waxed old, would properly denote decay, or the wearing out of the strength hy slow decay. All have witnessed the prostrating effect of excessive grief. ^ Through my roaring. My cries of anguish and distress. See Notes on Ps. xxii. 1. The meaning here is, that his sorrow was so great as to lead to loud and passionate cries; and this well descrihes the condition of a mind under deep trouble at the remembrance of sin and the apprehension of the wrath of God. ^ All the day long. Continually; without intermission.

4. For day and night. I found no relief even at night. The burden was constant, and was insupportable. ^ Thy hand was heavy upon me. Thy hand seemed to press me down. It weighed upon me. See Job xiii. 21; Ps. xxxix. 10. It was the remembrance of guilt that troubled him, but that seemed to him to be the hand of God. It was God who brought that guilt to his recollection; and God kept the recollection of it before his mind, and on his heart and conscience, so that he could not throw it off. ^ My moisture. The word here used — T^h leshad — means properly ^ta'ce or sap, as in a tree; and then, vitalmoisture, or, as we should say, lifeblood. Then it comes to denote vigour or strength. *[[ Is turned into the drought of summer. Is, as it were, all dried up. I am — that is, I was at the time referred to — like plants in the heat of summer, in a time of drought, when all moisture of rain or dew is withheld, and when they dry up and wither. Nothing could more strikingly represent the distress of mind under long-continued conviction of sin, when all strength and vigour ^eem to waste away.

5. I acknowledged my sinunto thee. That is, I then confessed my guilt I had borne the dreadful pressure as long as I could. I had endeavoured to conceal and suppress my conviction, but I found 710 relief. The anguish became deeper and deeper; my strength was failing; I was crushed under the intolerable burden, and when I could no longer bear it I went and made humble confession, and found relief. The verb here used is in the future tense, " I loill acknowledge my sin;" but in order to a correct understanding of it, it should be regarded as referring to the state of mind at the time referred to in the psalm, and the resolution which the psalmist then formed. The words " I said " should be understood here. This he expresses in a subsequent part of the verse, referring doubtless to the same time. " I said," or I formed a resolution to this effect. The idea is, that he could find no relief in any other way. He could not banish these serious and troublous thoughts from his mind; his days and nights were spent in anguish. He resolved to go to God and to confess his sin, and to see what relief could be found by such an acknowledgment of guilt, *ff And mine iniquity have I not hid. That is, I did not attempt then to hide it. I made a frank, a full confession. I stated it all, without any attempt to conceal it; to apologise for it; to defend it. Before, he had endeavoured to conceal it, and it was crushing him to the earth. He now resolved to confess it all, and he found relief. If I said. I formed the resolution. ^ I tvill confess my transgressions tinto the LoED. I will no longer attempt to hide them, or to suppress the convictions of guilt. I will seek the only proper relief by making confession of my sin, and by obtaining forgiveness. This resolu- N 2

my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah.

G For '" this shall every one that is godly pray unto thee in a time

^ when thou mayest be " found: surely in the Hoods of great waters ° they shall not come nigh unto him.

tion was substantially the same as that of the prodigal son: " I will arise and go to my father, and will say unto him, Father, I have sinned," Luke XV. 18. ^ And thou forgavest the iniquity of my sin. He found that God was willing to pardon; he no sooner made confession than he obtained the evidence of pardon. All the yuilt, or the "iniquity" of his sin, was at once forgiven; and, as a consequence, he found peace. In what way he had evidence that his sin was forgiven he does not state. It may have been in his case by direct revelation, but it is more probable that he obtained this evidence in the same way that sinners do now, by the internal peace and joy which follows such an act of penitent confession. In regard to this, we may observe, — (a) the very act of making confession tends to give relief to the mind; and, in fact, relief never can be found when confession is not made, {b) We have the assurance that when confession is made in a proper manner, God tcill pardon. See Notes on 1 John i. 9. (e) When such confession is made, peace will flow into the soul; God will show himself merciful and gracious. The peace which follows from a true confession of guilt before God, proves that God?ias heard the prayer of the penitent, and has been merciful in forgiving his offences. Thus, without any miracle, or any direct revelation, we may obtain evidence that our sins are washed away, which will give comfort to the soul.

6. For this. With reference to this state of mind, or to this happy result; or, encouraged by my example and my success. The idea seems to be that others would find, and might find, encouragement from what had occurred to him. In other words, his case had i'urnished an illustration of the way in which sinners are pardoned, and a proof of the mercy of God, which would be instructive and encouraging to others in similar circumstances. The conversion of one sinner, or the fact that one sinner obtains pardon, becomes thus an encouragement to all others; for (a) pardon is always to be obtained in the same manner essentially, — by humble and penitent confession of sin, and by casting ourselves entirely on the ottered mercy of God; and (6) the fact that one sinner has been pardoned, is full proof that others may obtain forgiveness also, for God is unchangeably the same. All those, therefore, who have been pardoned and saved in the world have become examples to the rest, and have furni^ied full proof that all others may be pardoned and saved if they will come in the same manner. See Notes on 1 Tim. i. 16. ^ Every one that is godly. The original word here used would properly mean those who are pious, or who are already converted. It is the common word used in the Scriptures to denote saints, and is usually so translated. But, as used here, it would seem rather to denote those who are inclined to be pious, or who are seeking how they may become pious; in other words, those who are religiously disposed. The encouragement is to those who feel that they are sinners; who desire some way of relief from the burden of sin; who are convinced that there is no other source of relief but God, and who are disposed to make the same trial which the psalmist did, — to find peace by making confession of sin. All such persons, the psalmist says, might see in his case encouragement to come thus to God; all such would find him willing to pardon. *{\ In atimeivheii thou mayest be found. Marg., as ia

7 Thou p art my liidiiig-place; tliou shalt preserve me from trouble; thou shalt compass me about with songs 'i of deliverance.

Ilcb., i)i a time of finding. That is, they would find that to he a propitious time, or a time of mercy. It does not mean that there were aj)- poiuted or set times in which God would be gracious; or that there were seasons when he was disposed to give audience to men, and seasons when he could not he approached; but the meaning is, that whenever they came thus — with this jjenitent feeling, and this language of confession — they would find that the time of mercy. The idea is not that God is any more disposed to show mercy at one time than another, but that they would find him always ready to show mercy when they came in that manner: — that would be the time to obtain his favour; that "the time of finding." The real time of mercy, therefore, for a sinner, is the time when he is willing to come as a penitent, and to make confession of sin. ^ Surely in the floods of great ivaters. In times of calamity — as when floods of water spread over aland; or in a time of judgment — when such floods sweep everything' away. Tiie reference here is, doubtless, to the floods that will come upon the ungodly — upon a wicked world. The illustration is drawn probably from the deluge in the time of Noah. So, when God shall sweep away the wicked in his wrath, — when he shall consign tbeui to destruction in the day of judgment, — the pardoned sinner will be safe. ^ They shall not come nigh unto him. He will be secure. He shall not be swept off with others. Safe, as a forgiven man, — safe as a child and a friend of God, — he shall be protected as Noah was in the great deluge that swept oft' a guilty world. A pardoned man has nothing to fear, though flood or fire should sweep over the world.

8 I will instmct tbee, *" and teach thee in the way which thou shalt go: I will ^ guide thee with mine eye.

idea is that he would be safe under the protection of God. The general allusion is to concealment from an enemy, but the immediate reference is to sin, and the consequences of sin. By fleeing to God he would be secure against all the evils which sin brings upon men. ^ Thou shalt preserve me from trouble. Particularly the trouble which comes from guilt;— sadness and sorrow in the remembrance of sin; apprehension of the v.rath of God in the world to come; the consequences of guilt in that unseen and eternal world. ^ Thou shalt compass me about tcith songs of deliverance. With songs expressive of deliverance or salvation. It is not merely one song or a single expression of gratitude; — in his pathway to another world he will be attended with songs and rejoicings; he will seem to be surrounded Avith songs. He himself will sing. Others, redeemed like him, will sing, and will seem to chant praises because lie is redeemed and forgiven. All nature will seem to rejoice over his redemption. Nature is full of songs. The birds of the air; the wind; the running stream; the ocean; the seasons — spring, summer, autumn, winter; hills, valleys, groves, — all, to one redeemed, seem to be full of songs. The feeling that we are pardoned fills the universe with melody, and makes the heaven and the earth seem to us to be glad. The Christian is a happy man; and he himself being happy, all around him sympathizes with him in his joy. 8. I will instruct thee. Many interpreters have understood this to refer to God, — as if he were now introduced as speaking, and as saying that he would be the guide of those who thus submitted to him, and who sought him by penitence and confes-

9 Be ye not as the torse, '" or as the mule, which have no understanding; whose mouth must be

sion. But it is more natural to regard the psalmist as still speaking, and referring to his own experience as qualifying him to give counsel to others, showing them how thet/ might find peace, and with what views and feelings they should come before God if they wished to secure his fiwour. He had himself learned by painful experience, and after much delay, how the favour of God was to he obtained, and how deliverance from the distressing consciousness of guilt was to be secured; and he regards himself as now qualified to teach others who are borne down 'svath the same consciousness of guilt, and who are seeking dehverance, how they may find peace. It is an instance of one who, b}' personal experience, is fitted to give instruction to others; and the psahnist, in what follows, does merely what every converted man is qualified to do, and should do, by imparting valuable knowledge to those who are inquiring how they must be saved. Comp. Ps. li. 12, 13. ^ And teach iliee in the wai/ which thou shah go. The way which you are to take to find pardon and peace; or, the way to God. ^ I ivill guide thee tcith mine eye. Marg., I tvi/l counsel thee, mine eye shall be upon thee. The margin expresses the sense of the Hebrew. The literal meaning is, " I will counsel thee; mine eye shall be upon thee." De Wette, " my eye shall be directed towards thee." The idea is that of one who is telling another what way he is to take in order that he may reach a certain place; and he says he will watch him, or will keep an eye upon him; he will not let him go wrong.

9. Be ye not as the horse. The horse as it is by nature — wild, ungoverned, unwilling to be caught and made obedient. The counsel referi'ed to in the previous verse is here given; and it is, that one who wishes to obtain the favour of God should not be as the wild and unliroken horse, an animal that can be subdued only by a curb, but should evince a calm, submissive spirit — a spirit disposed to obey and submit. If he becomes a subject of God's government, he is not to be subdued and held as the horse is — by mere force; there must be the cheerful submission of the will. Men are not brought into the service of God by physical power; they are not kept there by an iron ciirh. They come and yield themselves willingly to his law; they must come with that spirit if they would find the favour of God. ^ Or as the mtde. The mule is distinguished for its obstinacy, and this is evidently the ground of comparison here. The meaning is, be tractable, gentle, yielding; submit to the guidance and direction of God and his truth. *^ Which have no understanding. That cannot be controlled by reason and conscience. They are governed only by power and by fear. Men have reason and conscience, and they should allow themselves to be controlled by appeals to their reason and to their moral sense. They are not made to be governed as brutes «ire. As they have a higher nature, they should permit themselves to be governed by it. *^ Whose mouth must he held in with lit and bridle. More literally, " in bit and bridle is their ornament to restrain them;" that is, the trappings or the ornaments of the horse and the mule consist of the bridle and the bit, the purpose of which is to restrain or control them. The allusion, however, is not to the bit and bridle as an " orname^it," but as the ordinary trappings of the mule and the horse. % Lest they come near unto thee. Or rather, " because of its not approaching thee;" that is, because the horse and the mule will not come to thee of their own accord, but must be restrained and controlled.

10 Many ^ sorrows shall he to the wicked: but lie " that trusteth ill the Lord, mercy shall compass him about.

11 Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.

10. Ilanif sorrows shall be to the ir'u'ked. Tlie meaning hei*e is, probably, that those who will not submit themselves to God in the manner which the psalmist recommends; who are like the horse and the mule, needing to be restrained, and who are to be restrained only by force, will experience bitter sorrows. The psalmist may refer here, in part, to sorrows such as he says he himself experienced when he attempted to suppress the convictions of guilt (vers. 3, 4); and partly to the punishment that will come upon the impenitent sinner for his sins. The sorrows referred to are probably both internal and external; those arising from remorse, and those which will be brought upon the guilty as a direct punishment. ^ Bat he that triisteth in the LoRD. He that has faith in God; he that so confides in him that he goes to him with the language of sincere confession. ^ Mercy shall compass him about. Shall surround him; shall attend him; shall be on every side of him. It shall not be only in one respect, but in all respects. He shall be surrounded with mercy — as one is surrounded by the air, or by the sunlight. He shall find mercy and fiivour everywhere, — at home, abroad; by day, by night; in society, in solitude; in sickness, in health; in life, in death; in time, in eternity. He shall walk amidst mercies; he shall die amidst mercies; he shall live in a better w^orld in the midst of eternal mercies.

11. Be glad in the LORD. Rejoice in the Lord. Pvejoice that there is a God; rejoice that he is such as he is; rejoice in his fiivour; find your joy — your supreme joy — in him. Comp. Notes on Phil. iii. 1; iv. 4. ^ Ye righteous. You who are willing to go to him and confess your sins; you who arc willing to servo and obey him. See Notes on ver. 6. The meaning is, that those who are disposed to confess their sins, and are willing to submit to him without being compelled by force, as the horse and the mule are, will find occasion for rejoicing. They will find a God who is worthy of their love, and they will find true happiness in him. \ And shout for jog. Give expression to your joy. Let it not remain merely in the heart; but give it utterance in the language of song. If any of the dwellers on earth have occasion for the loud utterances of praise, they are those who are redeemed; whose sins are forgiven; who have the hope of heaven. If there is any occasion when the heart should be lull of joy, and when the lips should give forth loud utterances of praise, it is when one pressed down with the consciousness of guilt, and overwhelmed with the apprehensions of wrath, makes confession to God, and secures the hope of heaven. ^ All ye that are upright in heart. That is, who are sincere in your confession of sin, and in your desires to secure the favour of God. Such have occasion for joy, for to such God will show himself merciful, as He did to the psalmist when he made confession of sin; to such God will give the tokens of his favour, and the hope of heaven, as he did to him. The experience of tlie psalmist, therefore, as recorded in this psalm, should be full of encouragement to all who are burdened with a sense of sin. AVarned by his experience, they should not attempt to conceal their transgressions in their own bosom, but they should go at once, as he was constrained at last to go, and make full and free confession to God. So doing, they will find that God is not slow to pardon them, and to fill their hearts with peace, and their lips with praise.

pEJOICE " in the Lord, O ye It righteous: /or praise is comely for the upright.

This psalm lias no title prefixed to it, and it is not possible to determine with certainty who was the author, or on Avhat occasion it was Avritten. There is nothing in the psalm that has any special allusion to David, nor is there reference to any circumstances which would enable us to"^determine when it was composed. It has, indeed, no particular allusion to the Jewish religion, or to the prevailing mode of worship in that land, and is, iu fact, so general in its sentiments and in its descriptions, that it might have been Avritten at any period of the Jewish history, or even m any land. As it is found' among the Psalms of David, and is between psalms which are both ascribed to David, Ave may presume that it was believed to have been composed by him; and there is nothing in it that is at variance with that belief. It is really but a carrying out of the sentiment with which the' preceding psalm closes; and it has been conjectured that the intimate relation of the two psalms may have been the reason why the title to the latter of them was omitted.

The psalm properly consists of three parts: — I. an exhorta'tion to praise God; II. reasons why he should be praised; and III. the expression of a purpose thus to praise him.

I. An exhortation to praise God, vers. 1-3. In this there is a call on the righteous to praise him with songs and with musical instruments,— the harp, the psaltery, the instrument of ten strings; — a call to make iise of the best powers of music in all its varied forms in his service.

(2) The fact that he made the universe; — or, the wisdom and power displayed by him in creation, vers. 6-9.

(4) The blessings which he bestows upon those who acknowledge him to be their God — blessings of care, protection, and deliverance in danger, vers. 12-19.

2 Praise the Lord with harp: sing unto him with the " psaltery and an instr ument of ten strings. Phil. iv. -t.

those who were associated with him, thus to praise God, vers. 20-22.

The psalm is thus one that is appropriate to the people of all lands and. times, and will be better appreciated m proportion as men become more and more acquainted with God in the Avisdom, the power, and the skill which he has sho-.vn in the works of creation, and in his providential goveniment of the world.

1. Rfjolce in ihe Loed, O ye righteous. This is the sentiuient with which the preceding psalm closes. See Notes on Y^. xxxii. 11. ^ For praise is comely for the upright. Is befitting, suitable, proper. That is, the upright — the righteous — have abundant cause for pi*aise, and it is for them a suitable employment, or one which becomes them. A man who is upright, or who is a righteous man, has iu this very fiict much which lays a foundation for praise, for the fact that he has such a character is to be traced to the grace of God, and this in itself is a more valuable possession than gold or kingly crowns would be. That he is not an open violator of the law of God; that he is not intemperate; that he is not the victim of raging lusts and passions; that he is not a dishonest man; that he is not profane; that he is not an infidel or a scofier; — that he is a pious man, — a redeemed man, — a man of good character, — an heir of heaven, — is the highest blessing that could be conferred on him; and he who has been saved from outbreaking transgression and crime in a world like this, and has been enabled to live an upright life, has eminently occasion to praise and bless God. Assuredly for such a man praise is an appropriate cmploymeut; for such a man it is "comely."

2. Praise the LoED ivitli harp. For a description of the harp, see Notes on Isa. V. 12. ^ Sing unto him ivith

3 Sini? '" unto liim a new song; play skilfully with a loud noise.

4 For the word of the Lord is right; and all his works are done

t/te psalter If. For the meaning of this word, also, see Notes on Isa. v. 12, ^vhcre the word is rendered viol. ^ And an instrument of ten strings. The word "and" is supplied here by the translators as if, in this place, a third instrument was referred to, distinct from the harp and the psaltery. The more correct rendering', however, would be, " a psaltery (or lyre) of ten strings." The same construction occurs in Ps. cxliv. 9. In Ps. xcii. 3, however, the two words are separately used as denoting diflerent instruments. The Ij/re or psaltery was probably not always made with the same number of strings, and it would seem that the one that was made of ten strings had something peculiar about it as an instrument of uncommon sweetness or power. Hence it is particularly designated here; and the idea is that the instruments of especial ]iower and sweetness should be on this occasion employed in the service of God.

3. Sing unto him a new song. A song specially composed for this occasion; expressive of the peculiar feelings suggested by this occasion, or ai)propriate to this new manifestation of the Divine goodness and mercy. Such occasions, exhibiting some new phase of the Divine goodness, demanded new language appropriate to them. So now, new hymns of praise, and new tunes in music, are demanded to meet the ever-varying manifestations of the mercy of God; and as the church is extended in the world, its modes of praise must be adapted to the new state of things which will arise. Nothing could be more absurd than to attempt to restrict the church in its praises to the exact words which were used in the time of David, or to the music which was employed then. Comp. Notes on Rev. v. 9. The expression

5 He lovetli righteousness and judgment: the earth is full ' of the 1 goodness of the Lord.

" neio song " occurs several times in the Psalms, showing that new hymns of praise were composed as adapted to some new manifestation of the goodness of God: Ps. xl. 3; xcvi. 1 -, xcviii. 1; cxliv. 9; cxlix. 1. Compare also Isa. xlii. 10. ^ Ping sJcilfullg with a loud noise. Literally, Do ivell to play; or, do loell in playing. That is, do the work well, or with all the skill of music. The word rendered loud noise, means properly a shout of joy or rejoicing: Job viii. 21; 1 Sam. iv. 5. It is especially applied to the sound or clangour of trumpets: Lev. xxv. 9; xxiii. 21.; Num. xxix. 1. There is rather the idea of rejoicing than of noise in the word. The meaning is that the music should be such as would be expressive of the highest

4. For the ivord of the Lord is rigJit. The command; the law; the promise of God. Whatever he says is right; or, is true. It is worthy of universal belief; and should, therefore, be a reason for praise. The fact that God says a thing is the highest proof that it is true. ^ And all his tvorks are done in truth. Or rather, in faithfulness. That is, All that he does is executed faithfully. He does all that he promises, and all that he does is such as to claim universal confidence. Whatever he does is, from the very fact that he does it, worthy of the confidence of all his creatures. None, how^ever they may be affected by what he does, have any reason to doubt that it is perfectly right. God is the only Being of whom we have any knowledge, concerning whom wc can feel this certain assurance.

5. He loveth righteousness. See Ps. xi. 7. ^ And judgment. Justice. ■[[ The earth is full of the goodness of the Lord. Marg., mercy. So the Hebrew. That is, his mercy or goodness is manifest everywhere. Every

6 By!/ the word of the Lord were the heavens made: and all = the host of them by the breath of his month.

7 He n gathereth the waters of the sea together as an heap: he

8 Let all the earth fear « the Lord; let all the inhabitants of the world stand in awe of him.

9 For he spake, '' and it was

6. By the ivord of the Lord. By the command of God: Gen. i. 3, 6, etc. See Notes on ver. 9. ^ Wers the heavens made. That is, the starry heavens; the worlds above us: Gen. i. 1. *[ And all the host of them. All their armies. The stars are represented as armies or marshalled hosts, led forth at his command, and under liis direction, — as armies are led forth in war. See Gen. ii. 1; comp. Notes on Isa. i. 9. ^ By the breath of his month. By his word or command — as our words issue from our mouths with our breath. The idea here is, that God is the Creator of all things; and, as such, has a claim to praise; or, that as Creator he is entitled to adoration. To this he is entitled from the fact that he has made all things, and from the manner in which it has been done — the wisdom, power, goodness, skill, with which it has been accomplished.

7. lie gathereth the tcaters of the sea together as an heap. The Hebrew word here rendered gathereth is a participle; — gathering. The design 13 to represent this as a continuous act; an act not merely of the original creation, but constantly occurring. The reference is to the power by which the waters are gathered and kept together; the continual power which prevents their overspreading the earth. The word rendered heap —13, Ned — means properly a heap or mound, and is applied to the waves of the sea heaped up together like mounds. Comp. Josh. iii. 13, 16; Ex. XV. 8: Ps. l.xxviii. 13. He collected those waters, and kept them in their places, as if they were solid matter. This denotes the absolute control which God has over the waters, and is thus a most striking illustration of his power. ^ He layeth up the depth in storehouses. The abysses; the deep waters; the masses of water. He places them where he pleases; he disposes of them as the farmer his grain, or the rich man his treasures. The caverns of the ocean — the oceanbeds — are thus vast reservoirs or treasure-houses for the reception of the waters which God has chosen to deposit there. All this is proof of his amazing power, and all this lays a proper foundation for praise. Occasions for gratitude to him may be found in every world that he has made; in every object that has come from his hand; and nothing more obviously suggests this than his wondrous power over the waters of the ocean — collecting them, restraining them, controlling them, as he pleases.

LoED. Worship and adore a Being of so great power. See Notes on Ps. V. 7. ^ Let all the inhabitants of the toorld. The power displayed in the works of creation appeals to all alike. ^ Stand in awe of him. Reverence or adore him. The expression is equivalent to icorship, — fear or reverence entering essentially into the idea of worship.

9. For he spake, and it ivas done. The word ** done." introduced here by our translators, enfeebles the sentence. It would be made more expressive and sublime as it is in the original: — " He spake, and it was." That i.s. Its existence depended on his word; the universe sprang into being at his command; he had only to speak, and it arose in all its grandeur where before there was nothing. There i;^

10 The Lord i bringetli the counsel of the heathen to nought;

here an undoubted allusion to the account in Genesis of the work of creation, — where the statement is that all depended on the connnand or the word of Goil: ch. i. 3, G, 9, 11, 14, 20, 24", 26. Nothing more sublime can be conceived than the language thus employed in the Scriptures in describing that work. No more elevated conception can enter the human mind than that which is implied when it is said, God spoke and all this vast and wonderful universe rose into being. \ He commanded. He gave order; he required the universe to appear. % And it stood fast. Or rather, stood. That is, it stood forth; it appeared; it rose into being. The idea ot its " standing jT^*^ " is not in the original, and greatly enfeebles the expression.

10. The Lord hringetJi the counsel of the heathen to nought. Marg., maJceth frustrate. The Hebrew word means to break, or to annul. The Avord here rendered heathen means nations; and the idea is that God, by Ins own overruling purpose and providence, frustrates the designs of the nations of the earth; that he carries forward his own designs and purposes in spite of theirs; that their plans avail nothing when they come in competition with his. Their purposes must yield to his. Comp. Notes on La. viii. 9, 10; and xix. 3. All the plans and purposes of the nations of the earth that conflict with the purposes of God will be vain; all those plans, whatever they may be, will be made subservient under his Providence to the promotion of his great designs. % He maJceth the devices of the people of none effect. That is, he renders them vain, unsuccessful, ineffectual. The word people here is synonymous with nations, and the idea i?, that whatever may be the thoughts and he '^ maketh the devices of the people of none effect.

11 The counsel ' of the Lord standeth fur ever, the thoughts of his heart to - all generations.

purposes of men, if they are opposed to the plans of God, or if they do not tend to promote his glory, they will be rendered futile or vain. God is a great and glorious Sovereign over all, and he will make everything subwrdinate to the promotion of his own great designs.

11. The counsel of the IjOJn). The purpose of the Lord. ^ Standeth for ever. It will be carried out. It will never be changed. There can be 110 superior counsel or will to change it, as is the case with the plans of men; and no purposes of any beings inferior to himself — angels, men, or devils — can affect, defeat, or modify his eternal plans. No changes in human affairs can impede his plans; no opposition can defeat them; no progress can supersede them. ^[ The thoughts of his heart. The things which he has designed, or which lie intends shall be accomplished, ^ To all generations. Marg., as in Heb., to generation and generation. That is, from one generation of men to another; or, to all time. The plans of God are not changed by the passing off of one generation and the coming on of another; by new dynasties of kings, or by the revolutions that may occur in states and empires. Men can seldom cause tlieir plans to be carried forw^ard beyond the generation in which they live; and they can have no security that coming generations, w'ith their own plans, will not abolish or change all that has been devised or purposed before. No man can make it certain that his own will, even in regard to property, will be carried out in the generation that succeeds him. No monarch can make it certain tliat his plans will be perfected by his successors. Schemes devised with the profoundest care and the highest wisdom may be set

12 Blessed ^ is the nation wliose God is the Lord; and the people wliom he hath chosen for his own inheritance.

13 The Lord looketh from

aside by those who are next in power; and no individual can hope that coming ages will feel sufficient interest in him or his memory to carry on his plans. Who feels now any obligation to carry out the projects of Cffisar or Alexander? How long since have all their plans passed away! So it will be with all who are now playing their parts on the earth! But none of these things affect the purposes of Him who will continue to live and to carry out his own designs when all the generations of men shall have passed away,

12. Blessed is the nation. For the meaning of the word blessed, see Notes on Ps. i. 1. The idea here is, that the nation referred to is happy, or that its condition is desirable. What is true of a nation is also as true of an individual. % TVhose God is the Lord. Whose God is Jehovah, — for so this is in the original Hebrew. That is, the nation which worships Jehovah, and is nnder his protection. This is evidently said to distinguish such a nation from those which worshipped false gods or idols. Such a nation is blessed or happy, because (a) he is a real God, the true God, and not an imagination or fiction; {h) because his laws are just and good, and their observance will always tend to promote the public welfare and prosperity; (c) because his protection will be vouchsafed to such a nation; and {d) because his worship, and the influence of his religion, will tend to diffuse virtue, intelligence, purity, and truth, over a land, and thus will promote its welfare. ^ And the people whom he hath chosen for his otvn inheritance. Chosen to be his; or, his portion. The primary reference here is undoubtedly to the Hebrew people.

14 From the place of his habitation he looketh upon all the inhabitants of the earth.

15 He '' fashioneth their hearts

13. The LOED looketh from heaven. Heaven is represented as his abode or dwelling; and from that place he is represented as looking dov»n upon all the nations of the earth. The meaning here is, that he sees all that dwell upon the earth, and that therefore all that worship him are under his eye. He knows their wants, and he will watch over them to protect them. It is not merely to the abstract truth that God sees all who dwell upon the earth that the psalmist means to refer; but that those who are his friends, or who worship him, are all under his eye, so as to enjoy his watchful care and attention. ^ He beholdeth all the sons of men. All the descendants of Adam, — for this is the original. There is no improbability in supposing that the word Adam here (usually meaning man) is employed as a proper name to denote the great ancestor of the human race, and that the psalmist means to refer to the race as one great family descended from a common ancestor, though scattered abroad over the face of the world.

14. From the place of his habitation. From his dwelling, — heaven. ^ He looketh down. He continually sees. The sentiment is repeated here to show that no oiae can escape his eye; that the condition, the characters, the wants of all are intimately known to him, and that thus he can watch over bis people — all that love and serve him — and can guard them from danger. See vers. 18, 19.

16 There i is no king saved by the multitude of an host: a mighty man is not delivered by much strength.

alike. That is, one as well as another; or, one as really as another. No one is exempt from his control, or from all that is implied in the word fashioneth. The meaning is not that their hearts are made to resemble each other, or to be like each other, whether in goodness or in wickedness, — hut that all alike are made by him. The idea in the word "fashioneth " liere is not that of creating, in the sense that He makes the heart by his own power what it is, whether good or bad; — but that, as he has formed the hearts of all men, he must see what is in the heart, or must behold all the purposes and thoughts of men. The Maker of the human heart must understand what is in it; and therefore He must have a clear understanding of the purposes and designs of men. This idea is carried out in the latter member of the sentence, " he considereth all their works,^' and is substantially the same as in the expression (Ps. xciv. 9), *' He that planted the ear, shall he not hear? He that formed the eye, shall he not see? " ^ He consiclereth all their tvorks. He understands all that they do; he marks, or attends to, all that is done by them. The purpose here is to state the universal sovereignty of God. He made all things; he presides over all things; he sees all things; he is the source of safety and protection to all.

16. There is no king saved hy the multitude of an host. By the number of his armies. His safety, however numerous and mighty may be his forces, is in God alone. He is the ►great Protector, whatever means men may use to defend themselves. The most numerous and the best organized armies cannot secure a victory. It is, after all, wholly in the hands of

17 An horse * is a vain thing for safety: neither shall he deliver any by his great strength.

18 Behold, the eye ' of the Lord is upon them that feat

God. A wasting sickness in a camp may defeat all the plans of war; or success in battle may depend on contingencies which no commander could anticipate or provide against. A mutiny in a camp, or a panic on the battle-field, may disconcert the bestlaid schemes; or forces may come against an army that were unexpected; or storm and tempest may disarrange and frustrate the entire plan of the campaign. See Eccl. ix. 11. ^ A mighty man. A strong man; a giant, — as Goliath of Gath. Strength is not the- only thing necessary to secure a victory. ^ Is not delivered hy much strength. By the mere fact that he is strong. Other things are needed to ensure success; and God has power so to arrange events that mere strength shall be of no avail.

17. An horse. The reference here is undoubtedly to the war-horse. See Notes on Ps. xx. 7. •([ Is a vain thing. Literall}^ is a lie. That is, he cannot be confided in. ^For safety. For securing safety in battle. He is liable to be stricken down, or to become wild and furious so as to be beyond the control of his rider; and however strong or fleet he may be, or however well he may be " broken,'* yet none of these things make it certain that the rider will be safe. God is the only being in whom perfect confidence can be reposed. ^ Neither shall he deliver any hy his great strength. Safety cannot be found in his mere strength, however great that may be. These illustrations are all designed to lead the inind to the great idea that safety is to be found in God alone,

18. Behold, the eye of the Lord is upon them that fear him. He watches over them, and he guards him, upon tliem that hope in his mevcy;

19 To deliver their soul from death, and to keep them alive in M famine.

20 Our n soul waiteth for the Lord; he is our help and our shield.

them from danger. His eye is, in fact, upon all men; but it is directed with special attention to those who fear him and trust in him. Their security is in the fact that the eye of God is upon them; that he knows their wiints; that he sees their dangers; that he has ample ability to deliver and save them. *jj Upon them that hope in his mercy. Upon the pious; upon his friends. The expression is a very beautiful one. It describes the true state of a pious heart; it in fact characterises the whole of religion, for we imply all that there is in religion on earth when we say of a man, that — conscious of his weakness and sinfulness — he hopes in the mercy of God.

19. To deliver their soul from death. To preserve their lives, — for so the word soul is tobe understood here. The meaning is, to keep them alive. That is, God is their protector; he guards and defends them w^hen in danger. \ And to keep them alive in famine. In times of w-ant. Comp. Job v. 20. He can provide for them wdien the harvests fail. Famine was one of the evils to which the inhabitants of Palestine, and of Oriental countries generally, were particularly exposed, and it is often referred to iu the Scriptures.

20. Our soxd waiteth for the LoED. This and the subsequent verses to the end of the psalm refer to the people of God, expressing their faith in him in view of the considerations suggested in the former part of the psalm. The language is expressive of the general character of piety. True piety leads men to wait on the Lord; to depend on him; to look to his interposition in danger, sickness, poverty, want;

21 For ° our heart shall rejoice in him, because p we have trusted in his holy naDie.

22 Let thy mercy, O Lord, be upon us according as we hope in

to rely on him for all that is hoped for in this life, and for salvation in the life to come. Comp. Ps. Ixii. 1; XXV. 3. % He is our help. Our aid; our helper. Comp. Ps. x. 14; xxii. 11; xxx. 10. ^ And our shield. See Xotes on P.'?. v. 12. That is, he will defend us from our enemies, as if\\Q threw his shield between us and them.

21. For our heart shall rejoice in him. See Notes on Ps. xiii. 5. % Because toe have trusted in his holy name. In him, — the name often being put for the person himself. See Notes on Ps. xx. 1. The idea is (a) that the fact of our having put our trust in God is in itself an occasion of joy or rejoicing; {h) that theresuit win be joy, for we shall never be disappointed. It will always, and in all circumstances, be a source of joy to any one that he has put his trust in the name of God.