Notes on the Old and New Testaments

22. Let thy mercy, O Loed, he upon us. Let us find or obtain thy mercy or thy favour. ^ According as toe hope in thee. It may be remarked in regard to this, — («) it is but reasonable that we should look for the favour of God only as we trust in him, for we could not with propriety expect his favour beyond the measure of our confidence in him. (b) This may be regarded as the most that we are entitled to hope from God. We have no reason to suppose that he will go beyond our wishes and prayers, or that he will confer favours on us wliich w^e neither expect nor desire, (c) One of the reasons why the people of God are no viore blessed,* or wh}' they receive no more favours from him, may be found in what is here suggested. As they expect little, they obtain little; as they have no intense, burning, lofty des;ire ibr the favonr of God, eitlier for themselves personally, or for their families, or for the world, so they obtain bnt slight tokens of that favour, (d) The true principle, therefore, on which God is willing to bestow his favours, and which will be the rule that he will observe, is, that if men desire much, they will obtain much; that if they have large expectations, they will not be disappointed; and that God is willing to bestow his mercies on his people and on the world to the utmost of their desires and hopes. Comp. Ps. Ixxxi. 10, " Open thy mouth wide, and I will fill it." Ps. xxxvii. 4, " Delight thyself in the Lord, and he shall give thee the desires of thy heart." How intense and fervent, then, should be the prayers and the petitions of the people of God! How earnest the supplications of sinners that God would have mercy on them!

This psalm purports, by its title, to have been written by David, and there is no reason to call in question the correctness of the inscription. It is not probable that the title was given to the psalm by the author himself; but, like the other inscriptions which have occurred in many of the previous psalms, it is in the Hebrew, and was doubtless prefixed by him who made a collection of the Psalms, and expresses the current belief of the time in regard to its author. There is nothing in the psalm that is inconsistent with the supposition that David was the authoi-, or that is incompatible with the circumstances of the occasion on which it is said to have been composed.

That occasion is said to have been when David " changed his behaviour before Abimclech." The circumstance here referred to is, undoubtedly, that which is described in 1 Sam. xxi.' 10-15. David, for fear of Saul, tied to Gath, and put himself under the protection of Achish (or Abimclech), the king of Gath. It soon became known who the stranger was. The fame of David had reached Gath, and a public reference was made to him by the "servants of Achish," and to the manner in which his deeds had been celebrated among the Hebrews: " Did th(>y not sing one to another of him in dances, sajing, Saul hath slain his thousands, and David liis ten thousands.^" 1 Sam. xxi. 11. David was apprehensive that he might be b(>- trayed, and be delivered up by Achish to Saul, and he resorted to the device of feigning himself mad, supposing that this would b(! a protection; that either from pity Achish would shelter him; or, that as h(? woidd thus be considered harmless, Saul would regard it needless to secure him. He, therefore, acted like a madman, or like an idiot. He "scrabbled on the doors of the gate, and let his spittle fall down upon his beard." The device, though it may have saved him from being delivered up to Saul, had no other eft'ect. Achish was unwilling to harbour a madman; and David left him, and sought a refuge in the cave of Adullam: 1 Sam. xxi. lo; xxii. 1. It is not necessai-y, in order to a proper understanding of the psalm, to attempt to vindicate the conduct of David in this. Perfect honesty would doubtless, in this case, as in all others, have been better in regard to the result as it is certainly better in respect to a good conscience. The question of adopting disguises^ however, when in danger, is not one which it is always easy to determine.

It is by no means necessary to suppose that the psalm was written at that timCy or when he thus " changed his behaviour." All that the language of the inscription properly expresses is, that it was with reference to that occasion, or to the danger in which he then was, or in remembrance of his feelings at the time, as he recalled them afterwards; and that it was in view of his own experience in going through that trial, and of his deliverance from that danger. In the psalm itself there is no allusion to his "change of behaviour;" and the design of David was not to celebrate that, or to vindicate that, but to celebrate the goodness of God in his deliverance as it was effected at that time. In the psalm David expresses no opinion about the measure which he adopted to secure his safety; but his heart and his lips are full of praise in view of the fact that he teas delivered. It is, moreover, fairly implied in the inscription itself, that the psalm was composed, not at that time, but subsequently:— " A Psalm of David, when he clyiuged his behaviour before Abimclech, who drove him away, and he departed." The obvious construction of this would be that the psalm was composed after Abimelech had driven him away.

The name of the king of Gath at the time is said, in the text of the inscription or title, to have been Abimelech; in the margin, it is Acliish. In 1 Sam. xxi. it is Achish in tlie text, and Abimelech in the margin. It is not at all improbable that he was known by both these names. His personal name Avas doubtless Achish; the hereditary name — the name by Avhich the line of kings of Gath was known — was probably Abimelech. Thus the general, the hereditary, the family name of the kings of Egj-pt in early times was Pharaoh; in later times Ptolemy. In like manner the kings of Pontus'had the general name of Mithridates; the Eoman emperors, after the time of Julius CiKsar, were the Ccesars; and so, not improbably, the general name of the kings of Jerusalem may have been Adonizedek, or JNIelchizedek; and the name of the kings of the Amalekites, Agag. We have evidence that the general name Abimelech was given to the kings of the Philistines (Gen. xx., xxvi.) as early as the time of Abraham; and it is certainly not impossible or improbable that it became a hereditary name, like the names Pharaoh, Ptolemy, ]\Iithridates, and Caesar. A slight conlirmation of this supposition may be derived from the signification of the name itself. It properly means father of the king., or father -hing; and it might thus become a common title of the kings in Philistia. Thus, also, the term Fadisha (Pater, Rex) is given to the kings of Persia, and the title A talik (father) to the khans of Bucharia. (Gesenius, Lex.)

This psalm is the second of the alphabetical psalms, or the psalms in wliich the successive verses begin with one of the letters of the Hebrew alphabet. See introd. to Ps. xxv. The arrangement is regular in this psalm, except that the letter 1, Van., is omitted, and that, to make the number of the verses equal to the letters of the Hebrew alphabet, an additional verse is appended to the end, commencing, as in the last verse of Ps. xxv., with the letter D, i^.

The psalm consists essentially of four parts, which, though sufficiently connected to be appropriate to the one occasion on which it was composed, are so distinct as to suggest difteretit trains of thought.

I. An expression of thanksgiving for deliverance (vers. 1-6); concluding with the language, " This poor man cried, and the Lord heard him, and saved him out of all his troubles." From this it has been supposed, as suggested above, that the psalm was composed after David had left the court of Abimelech, and not at the time when he was feigning madness.

II. A general statement about the privilege of confiding in God, as derived from his own experience; and an exhortation to others, founded on that experience, vers. 7-10.

III. A special exhortation to the young to trust in the Lord, and to pursue a life of uprightness, vers. 11-14. The psalmist professes himself able to instruct them, and he shows them that the way to attain to prosperity and to length of days is to lead a life of virtue and religion. AVhat he had himself passed through— his deliverance in the time of trial— the recollections of his former life, — all suggested this as an invaluable lesson to the young. From tliis it Avould seem not to be improbable that the psalm was written at a considerable period after what occuiTed to him at the court of the king of Gath, and perhaps Avhen he Avas himself growing old, — yet still in view of the events at that period of his life.

IV. A general statement that God Avill protect the righteous; that their interests are safe in his hands; that they may confidently rely on him; that though they may be afdicted, yet God will deKver them from their afflictions, and that he will ultimately redeem them from all their troubles, vers. lo-22.

The general purport and bearing of the psalm, therefore, is to furnish an argument for trusting in God in the time of trouble, and for leading such a life that we mag confidently trust him as our Protector and Friend.

In the title, the words " a psalm " are not in the original. The original is simply of David., 111^, or by David., — without denoting the character of the production, whether it was to be regarded as a psalm., or some other species of composition. ^ Whenhe changed his behaviour. T\\e.\\ox^ behaviour does, not quite express the meaning of the original Avord, nor describe the fact as it is related 1 Sam. xxi. The Hebrew Avord — Qllft^, taam — means proper!)', taste., flavour of food; then intellectual taste, judgment, discernment, under-

A Psalm oi' Paviil, wlien he clianjrcd his heliHviour before ^Abinielech; who drove hiiu away, and lie departed.

I WILL bless the Lord at all <i times: liis j)i'aise shall continually he in my month.

2 My soul shall make her boast 'in the Lord: the * nnmble shall hear thereof, and be glad.

standing; and in this place it would literalh' mean, " lie changed his understand ing;'" that is, he feigned himself mad. This corresponds precisely with the statement of his conduct in 1 Sam. xxi. 13. H Before Abimclech. Marg., Achish. As remarked above, tliis latter is the proper or personal name of the king. H Who drove him away. See 1 Sam. xxi. 15.

1. I will hless the LoED. I will praise him; I will he thankful for his mercies, and will always express my sense of his goodness. "([ At all times. In every situation of life; in every event that occurs. The idea is, that he would do it publicly and privately; in prosperity and in adversity; in safety and in danger; in joy and in sorrow. It woxild be a great principle of his life, expressive of the deep feeling of his soul, that God was always to he regarded as an object of adoration and praise. % His praise shall continually be in my mouth. I will be constantly uttering his j^raises; or, my thanks shall be unceasing. This expresses the purpose of the psalmist; and this is an indication of the nature of true piety. With a truly pious man the praise of God is constant; and it is an indication of true religion when a man is disposed always to bless God, whatever may occur. Irreligion, unbelief, scepticism, worldliness, false philosophy, murmur and complain under the trials and amidst the dark things of life; true religion, faith, love, spirituality of mind. Christian philosophy, see in God always an object of praise. Men who have no real piety, but who make pretensions to it, are disposed to praise and bless God in times of sunshine and prosperity; true piety always regards him as worthy of praise — in the storm as well as in the sunshine; in the dark night of calamity, as well as in the bright days of prosperity. Comp. Job xiii. 15.

2. 3Iy soul shall maJce her boast in the LoED. I myself will rejoice and exult iu him. The word " boast " here refers to that on which a man w^ould value himself; that which would be most prominent in his mind when he endeavoured to call to remembrance what he could reflect on with most pleasure. The psalmist here says that when he did this, it would not be wealth or strength to which he would refer; it would not bo his rank or position in society; it would not be what he had done, nor what he had gained, as pertaining to this life. His joy would spring from the fact that tliere ^vas a God; that he was such a God, and that he could regard him as his God. This would he his chief distinction — that on which he would value himself most. Of all the things that we can possess in this woi'ld, the crowning distinction is, that we have a God, and that he is such a being as he is. ^ The humble shall hear thereof. The poor; the afllicted; those who are in the lower walks of life. They should hear that he put his trust in God, and they should find joy in being thus directed to God as their portion and their hope. The psalmist seems to have referred here to that class particularly, because (a) they would be more likely to appreciate this than those of more elevated rank, or than those who had never known affliction; and {b) because this would be specially fitted to impart to them support and consolation, as derived from his own experience. He had been in trouble. He had been encompassed with dangers. He had been mercifully protected and delivered. He was about to state how it had been done. He was sure that they v.'ho were in the cirium-

3 O magnify " the Lord witli me, and let us exalt his name together.

4 I sought " the Lord, and he

heard me, and delivered me from all my fears.

5 They i looked unto him, and were lightened; and their faces were not ashamed.

stances in which he had been would welcome the truths which lie was about to state, and would rejoice that there might be deliverance for them also, and tlu:t they too might find God a protector and a friend. Calamity, danger, poverty, trial, are often of eminent advantage in preparing the mind to appreciate the nature, and to prize the lessons of religion. % And he (jlad. Rejoice in the story of my deliverance, since it will lead them to see that they also may find deliverance in the day of trial.

3. O magnify the LoED tvitJi me. This seems to be addressed primarily to the " humble," — those refeiTed to in the previous verse. As they could appreciate what he would say, as they could understand the nature of his feelings in view of his deliverance, he cails on them especially to exult with him in the goodness of God. As he and they had commoii calamities and trials, so might they have common joys; as they were united in danger and sorrow, so it ^vas proper that they should be united in joy and in praise. The word magnifi/ means literally to make great, and then, to make great in the view of the mind, or to regard and treat as great. The idea is, that he wished all, in circumstances similar to those in which he had been placed, to have a just sense of the greatness of God, and of his claims to love and praise. Comp. Ps. xxxv. 27; xl. 17; Ixix. 30; Ixx. 4; Luke i. 46. ^ And let us exalt his name together. Let lis unite in lifting up his name; that is, in raising it above all other things in our own estimation, and in the view of our fellow-men; in so making it known that it shall rise above every other object, that all may see and adore.

4. I sought the LoED, and he heard me. That is, on the occasion referred to in the psalm, when he was exposed to the persecutions of Saul, and when he sought refuge in the country of Abimelech or Achish: 1 Sam, xxi. The idea is, that at that time he did not confide in his own wisdom, or trust to any devices of his own, but that he sought the protection and guidance of God, alike when he lied to Gath, and when he fled from Gath. *^ And delivered me from all mg fears. From all that he apprehended from Saul, and again from all that he dreaded when he found that Abimelech would not harbour him, but drove him from him.

5. They looTced unto him. That is, they who were with the psalmist. He was not alone when he fled to Abimelech; and the meaning here is, that each one of those who were with him looked to God, and found light and comfort in Him. The psalmist seems to have had his thoughts here suddenly turned from himself to those who were with him, and to have called to his remembrance how they all looked to God in their troubles, and how they all found relief. ^ And ivere lightened. Or, enlightened. They found light. Their faces, as we should say, brightened up, or they became cheerful. Their minds were made calm, for they felt assured that God would protect them. Nothing could better express what often occurs in the time of trouble, when the heart is sad, and when the countenance is sorrow^ful, — a dark cloud apparently having come over all things, — if one thus looks to God. The burden is removed from the heart, and the countenance becomes radiant with hope and joy. The margin here, however, is, " Tfiey flowed unto liim," The Hebrew word, in;5. nakar, means

6 This «> poor man cried, and the Lord heard him, and saved *" him out of all his troubles.

sometimes to Jloto, to fiow together, Isa. ii. 2; Jer. xxxi. 12; li. 44; but it also means to sJiine, to he bright; and thence, to be cheered, to rejoice, Isa. Ix. 5. This is probably the idea here, for this interpretation is better suited to the connexion in which the word occurs. ^ And their faces luere not ashamed. That is, they were not ashamed of having put their trust in God, or they were not disappointed. They had not occasion to confess that it was a vain reliance, or that they had been foolish in thus trusting him. Conip. Notes on Job vi. 20; Ps. xxii. 5; Horn. ix. 33; 1 John ii. 28. The idea here is, that they found God to be all that they expected or hoped that he would be. They had no cause to repent of what they had done. AVhat was true of them will be true of all who put their trust in God.

6. This poor man cried. The psalmist here returns to his own particular experience. The emphasis here is on the word this: " This poor, afflicted, persecuted man cried." There is something much more touching in this than if he had merely said " I," or "Im^'self" cried. The language brings before us at once his afflicted and miserable condition. The word poor here — "3^, ani — does not mean " poor " in the sense of a want of wealth, but "poor" in the sense of being afflicted, crushed, forsaken, desolate. The word miserable would better express the idea than the word poor. ^ And the LoED heard him. That is, heard in the sense of answered. He regarded his cry, and saved him.

7. The angel of the Lord. The angel whom the Lord sends, or who comes, at his command, for the purpose of protecting the people of God. This does not refer to a.ny particular a.nge\ as one who was specifically called *'the angel of the Lord," but it may refer to any oue of the angels whom

7 The angel "" of the Lord encampetli round about them that fear him, and delivereth them.

the Lord may commission for this purpose; and the phrase is equivalent to saying that angels encompass and protect the friends of God. The word angel properly means a messenger, and then is applied to those holy beings around the throne of God who are sent forth as his messengers to mankind; who are appointed to communicate his will, to execute his commands; or to protect his people. Comp. Notes on INIatt. xxiv. 31; Job iv. 18; Heb. i. 6; John v. 4. As the word has a general signification, and would denote in itself merely a messenger, the qualification is added here that it is an " angel of the Lord " that is referred to, and that becomes a protector of the people of God. ^ Encampeth. Literally, pitches his tent. Gen. xxvi. 17; Ex. xiii. 20; xvii. 1. Then the word comes to mean to defend; to protect: Zech. ix. 8. The idea here is, that the angel of the Lord protects the people of God as an army defends a country, or as such an army would be a protection. He " pitches his tent " near the people of God, and is there to guard them from danger. ^ About them that fear him. His true friends, friendship for God being often denoted by the Avord fear or reverence. See Notes on Job i. 1. ^ And delivereth them. Rescues them from danger. The psalmist evidently has his own case in view, and the general remark here is founded on his own experience. He attributes his safety from danger at the time to which he is referring, not to his own art or skill; not to the valour ^f his own arm, or to the prowess of his followers, but to the goodness of God in sending an angel, or a company of angels, to rescue him; and hence he infers that what was true of himself would be true of others, and that the general statement might be made O

8 O taste v and see tliat the Lord is good: blessed = is the man that trusteth in him.

9 O fear the Lord, ye his saints: for there is no want to them that fear him.

which is presented in this verse. The doctrine is one that is frequently affirmed in the Scriptures. Nothing is more clearly or constantly asserted than that the angels are employed in defending the people of God; in leading and guiding them; in comforting them under trial, and sustaining them in death; — as it is also affirmed, on the other hand, that wicked angels are constantly employed in leading men to ruin. Comp. Notes on Dan. vi. 22; Heb. i. 14. See also Genesis xxxii. 1, 2; 2 Kings vi. 17; Ps. xci. 11; Luke xvi. 22; xxii. 43; John xx. 12. It may he added that no one can prove that what is here stated by the psalmist may not be literally true at the present time; and to lelieve that we are under the protection of angels may be as philosophical as it is pious. The most lonely, the most humble, the most obscure, and the poorest child of God, ma^ have near him and around him a retinue and a defence which kings never have when their armies pitch their tents around their palaces, and when a thousand swords would at once be drawn to defend them.

8. O taste and see. This is an address to others, founded on the experience of the psalmist. He had found protection from the Lord; he had had evidence of his goodness; and he asks now of others that they would make the same trial which he had made. It is the language of piety in view of personal experience; and it is such language as a young convert, whose heart is filled with joy as hope first dawns on his soul, would address to his companions and friends, and to all the world around; such language as one who has had any special comfort, or who has experienced any special deliverance from temptation or from trouble, would address to others. Lessons, derived from our own experie nee, we may properly recommend to others; the evidence which has been furnished tis that God is good, we may properly employ in persuading others to come and taste his love. The word taste here — 'Oyo, taani — means properly to try the flavour of anything, Job xii. 11; to eat a little so as to ascertain what a thing is, 1 Sam. xiv. 24, 29, 43; Jonah iii. 7; and then to perceive by the mind, to try, to experience, Prov. xxxi. 18. It is used here in the sense of making a trial of, or testing by experience. The idea is, that by putting trust in God — by testing the comforts of religion — one would so thoroughly see or perceive the blessings of it — would have so much ha})- piness in it — that he would be led to seek his happiness there altogether. In other words, if we could but get men to make a trial of religion; to enter upon it so as really to understand and experience it, we may be certain that they would have the same appreciation of it which Ave have, and that they would engage truly in the service of God. If those who are in danger would look to him; if sinners would believe in him; if the afflicted would seek him; if the wretched would cast their cares on him; if they who have sought in vain for happiness in the world, would seek happiness in him, — they would, one and all, so surely find what they need that they would renounce all else, and put their trust alone in God. Of this the psalmist was certain; of this all are sure who have sought for happiness in religion and in God.

" Oil make but trial of His love; Experience will decide How bless'd are they— and only tliey— Who in His truth"confide."

^ Blessed is the man that trusteth in him. Comp. Notes on Ps. ii. 12.

10 The young lions do lack, and suffer liunger: but tliey that

ones. All who profess to be his friends. This exhortation is addressed especially to the saints, or to the pious, because the speaker professed to be a friend of God, and had had personal experience of the truth of what he is here saying. It is the testimony of one child of God addressed to others, to encourage them by the result of his own experience. ^ For there is no want to them that fear Mm. All their wants will be abundantly supplied. Sooner or later all their real necessities will be met, and God will bestow npon them every needed blessing. The statement here cannot be regarded as absolutely and universally true, — that is, it cannot mean that they who fear the Lord v;ill never, in any instance, be hungry or thirsty, or destitute of raiment or of a comfortable home; but it is evidently intended to be a general affirmation, and is in accordance with the other statements which occur in the Bible about the advantages of true religion in securing temporal as well as spiritual blessings from God. Thus, in 1 Tim. iv. 8, it is said, " Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." Thus, in Isa. xxxiii. 16, it is said of the righteous man, " Bread shall be given him; his waters shall be sure." And so, in Ps. xxxvii. 25, David records the result of his own observation at the end of a long life, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." But while these statements should not be interpreted as affirming absolutely that no child of God will ever be in want of food, or drink, or raiment, or home, or fi'ieuds, yet it is generally true that the wants of the righteous are supplied, often in an unexpected manner, and from an unexpected source. It is true that virtue and religion conduce to temporal prosperity; and it is almost universally true that the inmates of

seek the Lord shall not want any good thing.

almshouses and prisons are neither the pious, nor the children of the pious. These houses are the refuge, to a great extent, of the intemperate, the godless, and the profligate, — or of the families of the intemperate, the godless, and the profligate; and if all such persons were to be discharged from those abodes, our almshouses and prisons would soon become tenantless. A community could most easily provide for all those who have been trained in the ways of religion, but who are reduced to poverty by fire, or by flood, or by ill health; and they would most cheerfully do it. Nothing can be more true than that if a man wished to do all that coidd be done in the general uncertainty of human aff\iirs to secure prosperity, it would be an advantage to him to be a virtuous and religious man. God never blesses or prospers a sinner as such, though he often does it notivithstanding the fact that he is a sinner; but he does and will bless and prosper a righteous man as such, and because he is righteous. Compare Notes on 1 Tim. iv. 8.

10. The young lions do lack aud suffer hunger. That is, they often do it, as compared with the friends of God. The allusion is especially to the young lions who are not able to go forth themselves in search of food. Perhaps the idea is, that they are dependent on the older lions — their parents — for the supply of their wants, as the pious are dependent on God; but that the result shows their reliance to be often vain, while that of the pious never is. The old lions may be unable to procure food for their young; God is never unable to provide for the wants of his children. If their wants are in any case unsupplied, it is for some other reason than because God is unable to meet their necessities. The word lack here — 1i}^~l, rush — means to be poor; to suffer want; to be needy: Prov. xiv. 20; xviii. 23. % But they that seek

11 Come, ye children, hearken unto me: I will teach you the fear of the Lord.

the LoKD. That seek him as their friend; that seek his favour; that seek what they need from him. To seek God is a phrase which is often used to denote true piety. It means that we wish to know him; that we desire his friendship; and that we seek all our blessings from him. % Shall not toant any good thing. Any real good. God is able to supply every want; and if anything is withheld, it is always certain that it is not because God could not confer it, but because he sees some good reasons why it should not be conferred. The real good; what we most need; what will most benefit us,-will be bestowed on us; and universally it may be said of all the children of God that everything in this world and the next will be granted that is really for their good. They themselves are often not the best judges of what will be for their good; but God is an infallible judge in this matter, and he will certainly bestow what is best for them,

11. Come, ye children. From persons in general (ver. 8), — from the saints and the pious (ver. 9), — the psalmist now turns to children — to the young, — that he may state to them the result of his own experience, and teach them from that experience how they may find happiness and prosperity. The original word here rendered children properly means sons; but there can be no doubt that the psalmist meant to address the young in general. There is no evidence that he especially designed what is here said for his own sons. The counsel seems to have been designed for all the young. I see no reason for supposing, as Rosenmiiller, De Wette, and Professor Alexander do, that the word is here used in the sense of disciples, scholars, learners. That the word may have such a meaning, there can be no doubt; but

12 "What " man is lie that desireth life, and loveth many days, that he may see good?

it is much more in accordance with the scope of the psalm to regard the word as employed in its usual sense as denoting the young. It is thus a most interesting address from an aged and experienced man of God to those who are in the morning of life — suggesting to them the way by which they may make life prosperous and happy. ^ Hearken unto me. Attend to what I have to say, as the fruit of my experience and observation. 1[ I will teach you the fear of ihe LOED. I will show you what constitutes the true fear of the Lord, or what is the nature of true religion. I will teach you how you may so fear and serve God as to enjoy his favour and obtain length of days upon the earth.

12. What man is he that desirelh life? That desires to live long. All men naturally love life; and all naturally desire to live long; and this desire, being founded in our nature, is not wrong. Life is, in itself, a good, — a blessing to be desired; death is in itself an evil, and a thing to be dreaded, and there is nothing wrong, in itself, in such a dread. Equally proper is it to wish not to be cut down in early life; for where one has before him an eternity for which to prepare, he feels it undesirable that he should be cut ofl' in the beginning of his way. The psalmist, therefore, does not put this question because he supposes that there were any who did not desire life, or did not wish to see many days, but iu order to fix the attention on the inquiry, and to prepare the mind for the answer which was to follow. By thus putting the question, also, he has implicitly expressed the opinion that it is lawful to desire life, and to wish to see many days. ^ And loveth many days. Literally, loving days. That is, who so loves days, considered as a part of life, that he wishes they may be prolonged and multiplied. ^ That he

13 Keep tliy tongue from evil, and thy lips from speaking guile.

15 The eyes of the Lord are upon the righteous, and his ears are open unto their cry.

mai/ see good. That he may enjoy prosperity, or find happiness. In other words, who is he that would desire to understand the way by which life may be lengthened out to old age, and by which it may be made happy and prosperous? The psalmist proposes to answer this question,— as he does in the following verses, by stating the results of what he had experienced and observed.

13. Keep thy tongue from evil. From speaking wrong things. Always give utterance to truth, and truth alone. The meaning is, that this is one of the methods of lengthening out life. To love the truth; to speak the truth; to avoid all falsehood, slander, and deceit, will contribute to this, or will be a means which will tend to prolong life, and to make it happy. ^ And thy lips from speaking guile. Deceit. Do not deceive others by your words. Do not make any statements which are not true, or any promises which you cannot and will not keep. Do not flatter others; and do not give utterance to slander. Be a man characterised by the love of truth; and let all your words convey truth, and truth only. It cannot be doubted that this, like all other vii'tues, would tend to lengthen life, and to make it prosperous and, peaceful. There is no vice which does not tend to abridge human life, as there is no virtue which does not tend to lengthen it. But probably the specific idea here is, that the way to avoid the enmity of other men, and to secure their favour and friendship, is to deal with them truly, and thus to live in peace with them. It is true, also, tl)at God will bless a life of virtue and uprightness, and though there is no absolute certainty that any one, however virtuous he may be, may not be cut off in early life, yet it is also true that, other things being equal, a man of truth and integrity will be more likely to live long — (as he will be more certain to make the most of life) — than one who is false and corrupt.

14. Depart from evil. From all evil; from vice and crime in every form. % And do good. Do good to all men, and in all the relations of life. ^ Seek peace. Strive to live in peace with all the woi-ld. Comp. Notes on Rom. xii. 18. ^ And pursue it. Follow after it. Make it an object of desire, and put forth constant efl'orts to live in peace with all men. There can be no doubt that this is appropriate advice to one who wishes to lengthen out his days. We have only to remember how many are cut down by indulging in a qtiarrclsome, litigious, and contentious spirit, — by seeking revenge, — by quarrels, duels, wars, and strife, — to see the wisdom of this counsel.

15. The eyes of the LoED are tipon the righteous. This is another of the ways in which the psalmist says that life will be lengthened out, or that those who desire life may find it. The Lord will be the protector of the righteous; he will watch over and defend them. See Notes on Job xxxvi. 7. % And his ears are open unto their cry. That is, when in trouble and in danger. He will hear them, and will deliver them. All this seems to be stated as the result of the experience of the psalmist himself; he had found that the eyes of God had been upon him in his dangers, and that His ears had been open when he called upon Him (ver. 6); and now, from his own experience, he assures others that the way to secure life and to find pros})erity is to pursue such a course as will ensure the favour and protection of God. The general thought is, that virtue

16 The face '' of tlie Lord is against them that do evil, to cut off the remembrance of them from the earth.

17 The righteous cry, and the Lord heareth, ^ and delivereth them out of all their troubles.

and religion, — the love of truth, and the love of peace, — the favour and friendship of God, will tend to lengthen out life, and to make it prosperous and happy. All the statements in the Bible concur in this, and all the experience of man goes to confirm it.

16. T/ie face of the Loed. This phrase is synonymous with that in the previous verse: " The eyes of the Lord," The meaning is, that the righteous and the wicked are alike under the eye of God; the one for protection, the other for punishment. Neither of them can escape his notice; hut at all times, and in all circumstances, they are equally seen by him. ^ Is agahist them that do evil. The wicked; all that do wrong. In the former verse the statement is, that the eyes of the Lord are '^iipon" the righteous, that is, for their protection; — in this case, by a cliange of the preposition in the original, the statement is, that his face is "against" them that do evil, that is, he observes them to bring judgment upon them. % To cut off the remembrance of them from the earth. To cut oft' tl.emselves, — their families, — and all memorials of them, so that they shall utterly be forgotten among men. Comp. Ps. cix. 13—15. So, in Prov. X. 7, it is said, " The memory of the just is blessed; but the name of the wicked shall rot." Two things are implied here: (1) That it is desirable to be remembered after we are dead. There is in us a deep-rooted principle, of great value to the cause of virtue, which prompts us to desire that we may be held in grateful recollection by mankind after we have passed away; that is, which prompts us to do something in our lives, the remembrance of which the world will not " willingly let die." Milton. — (2) The other idea is, that there is a state of things on earth which has a tendency to cause the remembrance of the wicked to die out, or to make men forget them. There is nothing to make men desire to retain their recollection, or to rear monuments to them. Men are indeed remembered who are of bad eminence in crime; but the world will forget a wicked man just as soon as it can. This is stated here as a reason particularly addressed to the young (ver. 11) why they should seek God, and pursue the ways of righteousness. The motive is, that men will gladly retain the remembrance of those who are good; of those who have done anything worthy to be remembered, but that a life of sin will make men desire to forget as soon as possible all those who practise it. This is not a low and base motive to be addressed to the young. That is a high and honourable principle which makes us wish that our names should be cherished by those who are to live after us, and is one of the original principles by which God keeps up virtue in the world, — one of those arrangements, those safeguards of virtue, by which we are prompted to do right, and to abstain from that which is wrong. It is greatly perverted, indeed, to purposes of ambition, but, in itself, the desire not to be forgotten when we are dead contributes much to the industry, the enterprise, and the' benevolence of the world, and is one of the most efficacious means for preserving us from sin.

17. The righteons crii, and the Lord heareth. That is, one of the advantages or benefits of being righteous is the privilege of crying unto God, or of calling on his name, with the assurance that he will hear and deliver us. No one has ever yet fully appreciated the privilege of being permitted to call upon God; the privilege of prayer. There is no bless-

18 The Lord is i nigh unto them that are of a broken heart; and saveth - such as be of a cojitrite spirit.

the righteous: but the Lord delivereth him out of them aU.

20 He keepeth all his bones: not one of them is broken.

ing conferred on man in his present st;ite superior to this; and no one can fully understand the force of the argument derived from this in favour of the service of God. What a world \\ould tills bo — how sad, how helpless, how wretched — if there were no God to whom the guilty, the suffering, and the sorrowful might come; if God were a Behig who never heard prayer at all; if he were a capricious Being who might or might not hear prayer; if he were a Being governed by fitful emotions, who would now hear the righteous, and then the wicked, and theu neither, and who dispensed his favours in answer to prayer by no certain rule! *^ And dellvereth them out of all their troubles. (1.) He often delivers them from trouble in this life in answer to prayer. (2.) He will deliver them literally from " all " trouble in the life to come. The promise is not, indeed, that they shall be delivered from cdl ti'ouble on earth, but the idea is that God is able to rescue them from trouble here; that he often does it in answer to prayer; and that there will be, in the case of every righteous person, a sure and complete deliverance from all trouble hereafter. Comp. Notes on ver. G: seever. 19.

18. The LOED is nigh unto them that are of a broken heart. Margin, as in Hebrew, to the broken of heart. The phrase, " the Lord is nigh," means that he is ready to hear and to help. The language is, of course, figurative. As an Omnipresent Being, God is equally near to all persons at.all times; but the language is adapted to our conceptions, as we feel that one who is near us can help us, or that one who is distant from us cannot give us aid. Comp. Notes on Ps. xxii. 11. The phrase, " them that are of a broken heart," occurs often in the Bible. lb refers to a condition when a burden seems to be on the heart, and when the heart seems to be crushed by sin or sorrow; and it is designed to describe a consciousness of deep guilt, or the heaviest kind of aflliction and trouble. Comp. Ps. li. 17; Isa. Ivii. 15; Ixi. 1; Ixvi. 2. ^ And saveth such as be of a contrite spirit. Margin, as in Hebrew, contrite of spirit. The phrase here means the spirit as crushed or broken doivn; that is, as in the other phrase, a spirit that is oppressed by sin or trouble. The world abounds with instances of those who can fully understand this language.

19. Many are the afflictions of the righteous. This is not intended to affirm that the afflictions of the righteous are more numerous or more severe than the afflictions of other men, but that they are subjected to much suffering, and to many trials. Religion does not exempt them from suffering, but it sustains them in it; it does not deliver them from all trials in this life, but it supports them in their trials, which it teaches them to consider as a preparation for the life to come. There are, indeed, sorrows which are peculiar to the righteous, or which come upon them in virtue of their religion, as the trials of persecution; but tliere are sorrows, also, that are peculiar to the wicked, — such as are the effects of intemperance, dishonesty, crime. The latter are more numerous by far than the former; so that it is still true that the wicked suffer more than the righteous in this life. ^ But the Lord delivereth him out of them all. See Notes on ver. 17.

20. He keepeth all his bones. That is, he preserves or guards the righteous. ^ Not one of them is broken.

21 Evil shall slay the wicked; and they that hate the righteous shall be ^ desolate.

22 The Lord redeemeth the soul of his servants; and none / of them that trust in him shall be desolate.

Perhaps there is a direct and immediate alhision here to what the psalmist had himself experienced. In his dangers God had preserved him, so that he had escaped without a broken bone. But the statement is more general, and is designed to convey a truth in respect to the usual and proper eflect of religion, or to denote the advantage, in reference to personal safety in the dangers of this life, derived from religion. The language is of a general character, such us olten occurs in the Scriptures, and it should, in all fairness, be so construed. It cannot mean that the bones of a righteous man are never broken, or that the fact that a man has a broken bone proves that he is not righteous; but it means that, as a general principle, religion conduces to safety, or that the righteous are under the protection of God. Comp. Matt. X. 30, 31. Nothing more can be demanded in the fair interpretation of the language than this.

21. Evil shall slay the xviclced. That is, his own wicked conduct will be the cause of his destruction. His ruin is not arbitrary, or the mere result of a Divine appointment; it is caused by sin, and is the regular and natural consequence of guilt. In the destruction of the sinner, there will not be any one thing which cannot be explained by the supposition that it is the regular effect of sin, or what sin is, in its own nature, fitted to produce. The one will measure the other; guilt will be the measure of all that there is in the punishment. ^ And they that hate the righteous. Another term for the wicked, or a term designating the character of the wicked in one aspect or view. It is true of all the wicked that they must hate the righteous in their hearts, or that they are so opposed to the character of the risrhteous that it is proper to designate this feeling as hatred. ^ Shall be desolate. Margin, shall he guilty. Professor Alexander and Hengstenberg render this, as in the margin, shall he guilty. De Wette, shall repent. Kosenmiiller, shall he condemned. The original word — Q"il}h?, asham — means properly to fail in duty, to transgress, to be guilty. The primary idea, says Gesenius {Lex?), is that of negligence, especially in going, or in gait, as of a camel that is slow or faltering. Then the word means to be held or treated as faulty or guilty; and then, to bear the consequences of guilt, or to be punished. This seems to bo the idea here. The word is sometimes synonymous with another Hebrew word — Dto^j yasham — meaning to be desolate; to be destroyed; to be laid waste: Ezek. vi. 6; Joel i. 18; Ps. V. 10. But the usual meaning of the word is undoubtedly retained here, as signifying that, in the dealings of Providence, or in the administering of Divine government, such men will be held to be guilty, and will be treated accordingly; that is, that they will be punished.

22. The LOKD redeemeth the soul of his servants. The literal meaning of this is, that the Lord rescues the lives of his servants, or that he saves them from death. The word redeem in its primary sense means to let go or loose; to hiiy loose, or to ransom; and hence, to redeem with a price, or to rescue in any way. Here the idea is not that of delivering or rescuing by a i^rice, or by an oflering, but of rescuing from danger and death by the interposition of the power and providence of God. The word soul here is used to denote the entire man, and the idea is, that God will rescue or save those who serve and obey him. They will be kept from destruction. They will not be held and regarded as guilty, and will not be treated as if tliey were wicked. As the word redeem is used by David here it means God will save his people; — without specifying the means by which it will be done. As the word redeem is used by Christians now, employing the ideas of the New Testament on the subject, it means tlr.it God will redeem his people by that great sacrifice which was made for them on the cross. ^ And none of them that trust in him shall he desolate. Shall be held and treated as guilty. See ver. 21, where the same word occurs in the original. Tliey shall not be held to be guilty; they shall not be punished. This is designed to be in contrast with the statement respecting the wicked in ver. 21. The psalm, therefore, closes appropriately with the idea that they who trust the Lord will be ultimately safe; that God will make a distinction between them and the wicked; that they will be ultimately rescued from death, and be regarded and treated for ever as the friends of God.

Tliis psalm is ascribed to David. The title in the original, T)"I!? — "iy David," or, "o/ David"— is without anything to designate the occasion on which it was composed, or anything to mark the cliaracter of the psalm, as distinguished from others. Occasionally in the titles of the psalms there is a special reference to the circumstances in which the psalm was composed, as in Ps. iii., vii., xviii., xxx., xxxiv.; and, much more frequently, there is something added in the title to distinguish the character of the psalm, either in its own nature, or in its adaptedness to music, as in Ps. iv., v., vi., ix., xvi., XX ii. In this case, however, thei'e is nothing in the title that furnislies any information on cither of these points.

There is nothing in the psalm itself that will enable us to determine with any accuracy the occasion on which it was written. By some it has been referred to the time of the persecution of David by Saul; by others, to the opposition which he encountered from Ahithophel, or Shimei, or to the ingratitude of Mephibosheth (2 Sam. xvi. 3);

by others it has been referred to the rebellion of Absalom; and others have referred it to the Messiah, as prophetically descriptive of what would occur to him. The psalm can be intelligently interpreted on either of the former suppositions, but there is no evidence that it had any direct reference to the ^Messiali. The oidy place in the New Testament in wliicli it could be alleged that any part of it is applied to Christ, is John XV. 2.'5, where it is said, " But this Cometh to pass, that the word might bo fulfilled which is written in their law, They liated me without a cause." By those who suppose that the psalm refers to the Messiah, it is said that this is a quotation from ver. 19 of this psalm. But it may be remarked in regard to this in) that the language of the psalm in that verse is difierent from that used in John, the language of the former being, "Neither let them wink Avith the eye that hate me without a cause;" and {b) that the language in John is a much more literal quotation from Ps. Ixix. 4, "They that hate me without a cause," etc., — a psalm which undoubtedly has reference to 'the ISIessiah. De Wette supposes that the psalm is not properly ascribed to David, and says that it is not "worthy " of him. He supposes that it was composed after the death of David, by an inferior poet. He furnishes, however, no reason for this opinion, except that which is derived from his own feelings, — " nach meinem GefiihU." The time and occasion on Avhich the psalm was composed are not, however, of material consequence. As it would be appropriate to any of the occasions above referred to, so it is appropriate to numerous occasions which arise in the history of individuals; and it is, therefore, of so general a character that it may be useful in the church at all times.

What is apparent in the psalm — the centiajil idea, and that which makes it so useful— is, that it was composed with reference to the treatment which the author received from those who had been his professed friends: — from those to whom he had shown kindness in their troubles; to whom he had been a friend and a brother, but who had now turned against him. In the times of prosperity they had been his professed friends, and had partaken freely and largely of his hospitality; when they were afflicted he had shown them sympathy and kindness; but when reverses 0 2 came upon him, they forsook him, and joined with Ms calumniators, persecutors, ahd accusers. The psalm, therefore, has a special applicability to trials of that nature. It expresses the feelings and views of the author in regard to his own sorrows, as springing from such ingratitude, and his earnest prayer to God to interpose in his behalf, — the rolling of the sorrows of his pained and oppressed heart upon the arm of his unchanguig Friend, the mighty and merciful God. As occasions similar to those referred to in the psalm not unfrequently occur in the world, it was important that in the volume of inspiration an example should be furnished of the manner in which piety is to meet such a form of trial.

I. The prayer, vers. 1-10. Tliis is {a) an earnest appeal to God for his interposition, vers. 1-3; \b) a solemn imprecation of Divine vengeance on his enemies, or a prayer that they may receive from the hand of God just retribution for their crimes, vers. 4-8; {c) the expression of a determined purpose on his part to triumph in God, or to ascribe praise to God for his interposition,

II. The description of the character and conduct of his enemies, vers. 11-16. They were (a) false witnesses against him^ or calumniators, ver. 11; {b) they had rendered to him evil for good, or had been guilty of base ingratitude, ver. 12; {c) in their troubles he had been to them as a brother, vers. 13, 14; but (f?) they had forgotten all this in his adversity, and had united with the ^ile and the abandoned—with revellers and drunkards, in pouring contempt on his name, £||^ in reproaching his character, vers. 15, 16.

III. An earnest appeal to God, m view of these circumstances, to interpose and deliver him; to show that He was the patron and friend of those who were calumniated and injured, vers. 17-28. This appeal is founded on such arguments as the following:— («) That God seemed now to be looking on, and taking no interest in a righteous cause, or in the cause of one who was oppressed and Avronged, ver. 17; {b) that his interposition would lead the psalmist to render him praise, ver. 18; {c) that those who had so much injured and wronged him seemed to enjoy the Divine favour, and were at ease, vers. 19, 20; (d) that God had seen all this, and still saw it, and that it became him to interpose in his behalf, vers. 21-23; {e) that it was inconsistent for God to sulfer the Avickcd to triumph over the righteous, or that they should be allowed to exult as if they had swallowed them up, vers. 24- 26; and {f) that it was desirable that, under the government of God, they who were truly righteous should receive such tokens of the Divme favour and protection that they could rejoice in God, and render him appropriate praise, A'ers. 27, 28.

1. Mead my cause, 0 Loed. The word plead means, properly, to argue in support of a claim, or against the claim of another; to urge reasons for or against; to attempt to persuade one by argument or supplication; — as, to plead for the life of a criminal, that is, to urge reasons why he should be acquitted or pardoned; and then, to supplicate wath earnestness in any way. The original word here used, —:n'^"l,W6— meads to contend, strive, quarrel; and then, to contend before a judge, to manage or plead a cause. The idea here is, that the psalmist desires that God would undertake his cause against those who had risen up against him, as if it were managed before a tribunal, or before a judge, and God should be the advocate. The same word is used, in another form, in the other member of the sentence — " with them that strive — "'^""'H'^ — against me." The idea is, that they were pleading against him, or were urging arguments, as it were,' before a tribunal or a judge, why he should be condemned. They were his bitter opponents, engaged in bringing all manner of false accusations against him, and seeking his condemnation. The psalmist felt that he could not

2 Take hold of sliield and buckler, and stand up for mine help.

manage his own cause against them; and he, therefore, pleads with God that lie would interpose, and stand up for him. ^ Fight against them that fight against me. The same idea substantially occurs here as in the former member of the verse. It is a prayer that God would undertake his cause; that he would exert his power against those who were opposed to

2. Take hold of shield and hiicJder. That is, Arm thyself as if for the contest. It is a prayer, in a new form, that God would interpose, and that he would go forth as a warrior against the enemies of the psalmist. On the word shield, see Notes on Ps. v. 12. Comp. Notes on Eph. vi. 16. On the word buckler, see Notes on Ps. xviii. 2. These terms are derived from the armour of a warrior, and the prayer here is that God would appear in that character for his defence. '^ And stand up for my help. As a v/arrior stands up, or stands firm, to arrest the attack of an enemy.

3. Draio out also the spear. The word here rendered draio out means properly to pour out; to empty; audit is applied to the act of emptying sacks, Gen. xlii. 35; to emptying bottles, Jer. zlviii. 12; to drawing a sword fi-om a sheath, Ex. xv. 9; Lev. xxvi. 33; Ezek. V. 12. It is applied to a spear either as drawing it out of the place where it \v'as kept, or as stretching it out for the purposes of attack. The former probably is the meaning, and the idea is, that David prayed God to arm himself — as a w^arrior does — in oi'der to defend him. The spear was a common weapon in ancient warfiire. It was sometimes so short that it could be brandished as a sword in the hand, or hurled at an enemy, 1 Sam. xviii. 11; xix. 10; xx. 33; but it was usually made as long as it could be to be handled conveniently. The spear was a weapon of

stop the way against them that persecute me: say unto my soul, I am thy salvation.

attack. The parts of armour referred to in ver. 2 were designed for defence. The idea of the psalmist is that of a warrior prepared alike for attack or defence. ^ And stop the way against them that persecute me, The words the way are not in the original. The word rendered stop — ijp, segor — means properly to shut, to close, as a door or gate. Job iii. 10; 1 Sam. i. 5; Gen. xix. 6, 10. The idea here, according to the usage of the word, is, Shut or close up the way against those that persecute me. So Gesenius renders it. Grotius, Michaelis, De Wette, and others, however, regard the word as a noun, signifying the same as the Greek— (Taya|Otg — a two-edged sword, such as was used by the Scythians, Persians, and Amazons. Herod, vii. 64. See Eosenmiiller in loc. It is not so rendered, however, in any of the ancient versions. The LXX. render it, " And shut up against those that persecute me;" the Vulgate, " Pre-occupy against those that persecute me;'* the Chaldee, " Shut up against those that persecute me." The correct idea probably is that which is given in the common version. The psalmist prays that God would go forth to meet his enemies; that he would arrest and check them in their march; that he would hedge up their way, and that he w^ould thus prevent them from attacking him. ^ Say unto my soul, I am thy salvation. Say to me, I will save you. That is. Give me some assurance that thou wilt interpose, and that thou wilt guard me from my enemies. Man only wants this assurance to be calm in respect to any danger. When God says to us that he will be our salvation; that he will protect us; that he will deliver us from sin, from danger, from hell, the mind may and will be perfectly calm. To a believer he gives this assurance; to all he is willing to give it. The

4 Let ^ tbera be confounded and put to shame that seek after my soul: let tliem be turned back and brought to confusion that devise my hurt.

5 Let them be as chaff ^ before tlie wind: and let the angel of the Lord chase them.

6 Let their way be i dark and slippery; and let the angel of the Lord persecute them.

7 For without cause have they hid for me their net in a pit, ivJiich without cause they have digged for my soul.

whole plan of salvation is arranged with a view to furnish such an assurance, and to give a pledge to the soul that God ivill save. Death loses its terrors then; the redeemed man moves on calmly, — for in all the iuture — in all worlds — he has nothing now to fear.

4. Let them he confounded. That is, Let them, through thy gracious interposition in my behalf, be so entirely overcome and subdued that they shall be ashamed that they ever made the effort to destroy me; let them see so manifestly that God is on my side that they will be covered with confusion for having opposed one who was so entirely the object of the Divine protection and care. See Notes on Ps. vi. 10; xxv. 2, 3. Comp. Notes on Job vi. 20. ^ That seek after my soul. jNIy life. That seek to destroy me. ^ Let them he tin-ned hack. In their attempts to pursue me. Do thou interpose and turn them back. ^ And hroiight to confusion. Put to shame; or made ashamed, — as they are who are disappointed and thwarted in their schemes.

5. Let them he as chaff hefore the tvind. As chaff is driven away in winnowing grain. See Notes on Ps. i. 4. ^ And let the angel of the LoRD chase them. Drive them away, or scatter them. Angels are often represented in the Scriptures as agents employed by God in bringing punishment on wicked men. See 2 Kings xix. 35; Isa. xxxvii. 36; 1 Chron. xxi. 12, 30; 2 Sam. xxiv. 16.

6. Let their toay he dark. Marg., as in Heb., darkness. That is, let them not be able to see where they go; what danger they incur; what is before them. The idea is that of persons who wander in the night, not knowing what is before them, or what danger may be near. The succession of images and figures here is terrific. The representation is that of persons scattered as the chaff is before the wind; pursued by the angel seeking vengeance; and driven along a dark and slippery path, with no guide, and no knowledge as to the precipices which may be before them, or the enemies that may be pressing upon them. ^ And slippery. Marg., as in Heb., sUpperiness. This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed. ^ And let the angel of the LOED persecute them. Pursue or follow them. The word persecute we use now in the sense of subjecting one to pain, torture, or privation, on account of his religious opinions. This is not the meaning of the word used here. It is simply to folloiv or pursue. The image is that of the avenging angel following on, or pursuing them in this dark and slippery way; a flight in a dark and dangerous path, with a destroying angel close in the rear.

7. 2'^or without cause have they hid for me their net in a pit. See Notes on Ps. vii. 15; ix. 15. This figure is derived from hunting. The idea is that of digging a pit or hole for a wild beast to fall into, with a net so concealed that the animal could not see it, and that might be suddenly drawn over him so as to secure him. The reference here is to plans that are laid to entrap and ruin others; plots that

8 Lei destruction ^ come upon him ^ at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.

9 And my soul shall be joyful

are concocted so as to secure destruction before one is aware. The psalmist says that, in his case, they had done this without cause, or without any sufficient reason. He had done them no wrong; he had given them no show of excuse for their conduct. ^ Which ivithout cause they have digged for my soul. For my life. That is, they have digged a pit into which I might fall, and into which they designed that I should fall, though I have never done anything to give them occasion thus to seek my destruction.

8. Let destruction come upon him at unawares. j\Iarg., wrliich he knoiveth not of. So the Hebrew. The meaning is. Let destruction come upon him when he is not looking '^or it, or expecting it. ^ And let his net that he hath hid catch himself. See Notes on Ps. vii. 15, 16. The psalmist prays here that the same thing may occur to his enemy which his enemy had designed for him. It is simply a prayer that they might be treated as they purposed to treat him.

9. And my soul shall he joyful in the Lord. That is, /shall be joyful, or will rejoice. This is said in anticipation of the interposition of God in destroying his enemies, and in delivering him from danger. It is not joy in the destruction of others; it is joy tluit he himself would be delivered. Our own deliverance from the hand of our enemies may involve the necessity of their being cut off. What we rejoice in, in such a case, is not their ruin, but our own deliverance; and for this it can never be improper to give thanks. Tiie psalmist says that he would rejoice in the Lord. It would not be in his own skill or in the Lord: it shall rejoice in his salvation.

10 All my bones shall say, Lord, who is like unto thee, which deliverest '■ the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?

valour, but in what God had done to save him. See Notes on Ps. xxxiv, 2. ^ It shall rejoice in his salvation. For the salvation or deliverance that he brings to me.

10. All my bones shall say. A similar expression occurs in Ps. li. 8: " That the bones which thou hast broken may rejoice." The bones are here put for the frame; the whole man. See Notes on Ps. xxxii. 3. The idea is, that he had been crushed and overborne with trouble and danger, so that his very frame — that which sustained him — had given way. He says now that if God would interpose in the manner which he prays for, he would be relieved of the insupportable burden, and his whole nature would rejoice. ^ JVho is like unfo thee. Who can bring deliverance like God. Comp. Notes on Isa. xl. 18. ^ JFhick deliverest the poor, etc. Who rescues the poor from the hand of the mighty. That is, (a) who is there that tvouhl interpose as God does in behalf of the poor and the down- trodden? (b) who is there that could save them as he does? In his power, and in his willingness to aid, there is no one like God. The word rendered poor here rather means one who is afflicted, or crushed by trial. ^ Yea, the poor and the needy. The word here rendered poor is the same as that which occurs in the former member of the sentence. The word rendered needy is that wdiich is commonly used to denote the poor in the usual sense of the term — one who is in want. The reference is to David, who was afflicted by persecution, and at the same time was in want of the comforts of life. % From him that spoileth him. From him that would plunder and rob him.

11 1 False witnesses "* did rise up: they 2 laid to my charge things that I knew not.

12 They rewarded me evil for good, to the 3 spoiling of my soul.

13 But as for me, when they were sick, my clothing was sackcloth: I ^ humbled my soul with fasting; and my prayer returned into mine own bosom.

11. False icitnesses did rise up. Marg., icitnesses of ivrong. The Hebrew is, " witnesses of violence," D?3n, hamas. That is, they were persons who, in what they said of nie, were guilty of injustice and wrong. Their conduct was injurious to me as au act of violence would be. ^ Thei^ laid to my charge. Marg., as in Heb., they asked me. The word asJced here seems to be used in the sense of demand; that is, they demanded an answer to what was said. The usage appears to have been derived from courts, where the forms of trial may have been in the way of question and answer, — the mode of accusation having been in the form of asking how a thing was, or whether it was so; and the defence being regarded as an answer to such an inquiry. Hence it is synonymous with our expression of laying to the charge of any one; or of accusing any one. ^ Things that I knew not. Of which I had no knowledge; which never came into my mind. What those charges were the psalmist does not specify; but it is not uncommon for a good man to be falsely accused, and we are certain that such things occurred in the life of David.

12. They reioarded me evil for good. They recompensed, or returned evil instead of good. The manner in which they did it he states in the following verses. ^ To the spoiling of my soul. Marg., depriviyig. The Hebrew word means the being forsaken, or abandoned. The idea is, that owing to this conduct he was forsaken or abandoned by all in whom he might have put confidence.

13. But as for me. The psalmist now contrasts their conduct with his own. He refers to the recollections of his past life, and to the acts of kindness which he had shown to them in times of trouble, as more deeply marking the evils of their own conduct now. % When they ivere sick. Comp. Notes on Job xxx. 25. It would seem from this that the persons referred to, who now treated him with so much ingratitude, were those with whom he had been formerly intimately associated, or whom he had regarded as his personal friends, since it cannot be supposed that this deep sympathy would have been shown for those who were altogether strangers to him. ^ My clothing was sackcloth. Comp. Notes on Ps. xxx. 11. The meaning is, that he showed the deepest sympathy in their distress by putting on the emblems of humiliation or mourning. It was also with reference *to prayer in their behalf, and to fasting, that he put on these marks of grief. The idea is, that he did all that was understood to be connected with the deepest humiliation before God, and that would fit the mind for earnest px-ayer in their behalf. He felt that their restoration to health — that the preservation of their lives — depended on God, and he most earnestly and fervently pleaded in their behalf. % I humbled my soul tvith fasting. Marg., afflicted; so the Hebrew properly means. The word soul here is equivalent to self; I afflicted myself. He subjected himself to the pains of hunger, that he might be better prepared to offer fervent and acceptable prayer. Among the Hebrews fasting and prayer were much more closely connected than they^ are with Christians. Sec Dan. ix. 3; Matt. xvii. 21; Luke ii. 37. ^ And my prayer returned into mine own bosom. De Wette explains this

14) I 1 behaved myself 2 as tliough he had heen my friend or brother: I bowed down heavily, as one that moiirneth for his mother.

as meaning, " I prayed with my head sunk on my bosom; " that is, with the head bowed down, so that the prayer which went out of his lips seemed to return again to his own bosom — that earnest prayer which one otl'ers when the head is bowed with sorrow. A posture somewhat simihir to this is referred to in the case of Elijah, 1 Kings xviii. 42: " And he cast himself down upon the earth, and put his face between his knees." The posture of prayer witli the head reclining towards the bosom is common among the Mohammedans, Reland de Religioue Mohammetica, p. 87. Jarchi explains this as meaning that he sought the same for those who were now his enemies which he would for himself, or that he desired that that should come into his own bosom which he sought for them. Prof. Alexander supposes that this means, according to a traditional interpretation of the Jews, that lie desired that the prayer which he oifered might redound to his own advantage: " My pi'ayer shall not be lost, it shall return in blessings to the heart which prompted it." There can be no reason to doubt that this is true in fact; and that prayer offered for others does bring back blessings to those who offer it. But to suppose that th's was the motive in the case is to suppose that the psalmist was wholly selfish, and woidd take away the very point of his observation about his prnyer — that it was dictated by the sincerest love for them and true sympathy for their sufferings. The most simple interpretation, therefore, is that which supposes that the prayer was offered under such a burden of grief on account of their sufferings, that his head sank on his bosom; or, in other words, that the prayer which was offered was such as is presented when the heart is most burdened and most sad.

14. I behaved myself. Marg., as in Heb., I toalked. The word walk, in the Scriptures, is often used to denote a course of conduct; the way in which a man lives and acts: Phil, iii. 18; Gal. ii. 14; 1 Thes. iv. 12; 2 Thess. iii. 11. It is not improperly rendered here, I behaved mi/self. ^ As though he had been mi/ friend or brother. Marg., as in Heb., as a friend, as a brother to me. This shows that these persons were not his near relations, but that they were his intimate friends, or were supposed to be so. He felt and acted towards them as though they had been his nearest relations. % I bowed down heavily. Prof. Alexander renders this, '• Squalid I bowed down." The word rendered " I bowed down " refers to the condition of one who is oppressed with grief, or who sinks under it. All have felt this effect of grief, when the head is bowed; when the frame is bent; when one under the pressure throws liimself on a coucli or on the ground. The word rendered heavily — "l"Tp> Icoda'ir — is derived from a word — "ITp. kadar — which means to be turbid or foul, as a torrent: Job vi. 16; and then, to mourn, or to go about in filthy garments or sackcloth as mourners: Job V. 11; Jer. xiv. 2; Ps. xxxviii. 6; xlii.9; and then, to be of a dirty, dusky colour, as the skin is that is scorched by the sun: Job xxx. 28. It is ven- (\eYe^ black in Jer. iv. 28; viii. 21; 1 Kings xviii. 45; Jer. xiv. 2; blackish. Job vi. 16; dark, Joel ii. 10; Micah iii. 6; Ezek. xxxii. 7, 8; darkened, Joel iii. 15; mourn and mourniiiy, Job V. 11; xxx. 28; Ps. xxxviii. 6; xlii. 9; xliii. 2; Ezek. xxxi, 15; and heavily only in this place. The idea here is that of one appearing in the usual aspect and habiliments ofmourning. He had a sad countenance; he had put on the gai-ments that were indicative of grief; and thus he

15 But in mine i adversity they rejoiced, and gathered themselves together; yea, the abjects " ga-

thered themselves together against me, and I knew it not; they did tear me, and ceased not.

xoalked about. ^ As one that mourneth for his mother. The psalmist here evidently designs to illustrate the depth of his own sorrow by a reference to the deepest kind of grief which we ever experience. The sorrow for a mother is peculiar, and there is no grief which a man feels more deeply or keenly than this. We have but one mother to lose, and thousands of most tender recollections come into the memory when she dies. While she lived we had always one friend to whom we could tell everything,— to whom we could communicate all our joys, and of whose sympathy we were certain in all our sorrows, however trivial in their own nature they might be. Whoever might be indifferent to us, whoever might turn away from us in our troubles, whoever might feel that our affairs were not worth regarding, we were sure that she would not be the one; we were always certain that she would feel an interest in whatever concerned us. Even those things Avhich we felt could be scarcely worth a father's attention we could freely communicate to her, for we were sure there was nothing that pertained to us that was too insignificant for her to regard, and we went and freely told all to her. And then, how much has a mother done for us! All the ideas that we have of tenderness, affection, self-denial, patience, and gentleness, are closely connected with the recollection of a mother, for we have, in our early years, seen more of these things in her than in perhaps all other persons together. Though, therefore, we weep when a father dies, and though, in the formation of our character, we may have been more indebted to him than to her, yet our grief for him when he dies is different from that which we feel when a mother dies. We, indeed, reverence and honour and love him, but we are conscious of quite a different feeling from that which we have when a mother is removed by death.

15. But in mine adversity they rejoiced. Marg., as in Hebrew, halting. That is, when reverses and troubles came upon me; when, in my journey of life, I seemed to stumble. ^ And gathered themselves together. Not to help me, but to oppose me, and to deride me. ^ Yea, the ahjects gathered themselves together against me. The word rendered ahjects — Q''DD, naichim — has been very variously rendered. The LXX. render it fidffTiyiQ, scourges; so the Vulgatn, Jiagella. Our translators evidently regarded it as meaning the low, the vile, the outcasts of society; but this idea is not necessarily implied in the Hebrew word. The word used here is derived from a verb — HDJ, wac/iaA — which means to smite, to strike, to beat; and it would be correctly rendered in this place, those smiting, or heating: — the smiters. But probably the allusion is to the tongue — to those who, as it were, smite or beat with the tongue; that is, who rail or revile: those who are slanderous. Compare Jer. xviii. 18; Gesenius {Lex.). Others have supposed that it means lame; that is, those who limp or halt — meaning that all classes of persons gathered themselves together. But probably the true idea is that which is expressed above, that he was surrounded by slanderers and revilers. ^ And I kneiv it not. Hebrew, " I knew not;" that is, I knew nothing of w^hat they accused me of; I was wholly ignorant of the charges brought against me. See Notes on ver. 11. % They did tear me. See Notes on Job xvi. 9. The idea here is tliat they tore or rent with words; or, as we say in English, they " tore him in pieces;" that is, they railed at, or reviled him, tearing his character in pieces. ^ And ceased not. It was not one act only;

16 With hypocritical mockers in feasts, they gnashed ''upon me with their teeth.

it was continuous and unceasing. They did it when alone; and they gathered themselves together to do it; they countenanced and encouraged one another.

16. Jf^^itk Tiypocritical mocJcers in feasts. The word rendered hypocritical here — C]3rr. Manaiph — properly means men profane, impious, abandoned. It refers to such persons as are commonly found in scenes of revelry. The words rendered "mockers at feasts," it is scarcely possible to render literally. The word translated, *' mocJcei's," — j;i>5, Laaig — means properly one who stammers, or who speaks a foreign language; then, a jester, mocker, buffoon. The word YQ\\i\.eTe<\fea^s — "^y^y^^Maog — means a caTce of bread; and the whole phrase would denote caJce-jesters; table-buffoons — those, perhaps, who act the part of jesters at the tables of the rich for the sake of good eating. Gesenius. — The meaning is, that he was exposed to the ribaldry or jesting of that low class of men; that those with whom he had formerly been on friendly terms, and whom he had admitted to his own table, and for whom he had wept iu their ti'oubles, now drew around themselves that low and vulgar class of parasites and buffoons for the purpose of ridiculing or deriding him. ^ They ynashed upon me ivith their teeth. The act of gnashing with the teeth is expressive of anger or wratli. See Notes on Job xvi. 9; comp. Matt. viii. 12; xiii. 42, 50; xxii. 13; xxiv. 51; xxv. 30; Luke xiii. 28. The meaning here is that they connected the expressions of anger or wrath with those of derision and scorn. Tlie one is commonly not far from the other.

17. Lord, how long tvilt thou look on? How long wilt thou witness this without interposing to deliver me,

17 Lord, how long wilt thou look on? rescue my soul from their destructions, my ^ darling from the p lions.

and to punish those who treat me thus? God saw it all. He was able to save him that was thus persecuted and opposed. And yet he did not interpose. He seemed to pay no attention to it. He appeared to be indifferent to it. The psalmist, therefore, asks hoio long this was to continue. He did not doubt that God tvoidd, at some time, interpose and save Mm; but what was so mysterious to him was the fact that he looked so calmly on, — that he saw it all, and that he did not interpose when he could so easily do it. The same question we may now ask, and may constantly ask, in regard to the wickedness in the world, — and no one can answer it. No one can tell why God, when he sees the state of things on earth, is so calm (comp. Notes on Isa. xviii. 4), and apparently so indifferent; why he does not hasten to deliver his people, and to punish the wicked. " Even so, Father, for so it seemeth good in thy sight," is all the answer that can be given to this inquiry. Yet it should have occurred to the psalmist, and it should be observed now, that the fact that God seems to be indifferent to the state of things, does not prove that he is indifferent. There is an eternity to come, in which there will be ample time to adjust human affairs, and to develop fully the Divine character and counsels. ^ Rescue my soul from their destructions. My life from the destruction which they are aiming to accomplish, ^f 3Iy darling. Marg., my only one. See Notes on Ps. xxii. 20. The reference here is to his oion soul or life. It is the language of tenderness addressed to himself. He had but one soul or life, and that was dear to him, as an only child is dear to its parent. ^ From the lions. Enemies, described as lions; havii.'g the fierceness and savage fury of lious. In Ps. xxii. 20 it is, "from

18 I will give thee tlianks in tlie great congregation: I will praise thee among i mnch people.

19 Let not them that are mine enemies 2 wi'ongfully rejoice over me; neither let them wink with

20 For they speak not peace; but they devise '• deceitful matters against Hiein that are quiet in the land.

21 Yea, they opened their

the power of the dog." The idea is the same in both places. Compare Notes on Ps. xxii. 20.

18. I will give tJiee thanks, etc. That is. When 1 am delivered I will publicly express iny gratitude and joy. Comp. Ps. xxii. 25; xviii. 49. If I loill praise thee among much people. Marg., strong. So the Hebrew. The idea here is, strong in respect to numbers; that is, when a large body of people should be assembled together.

19. Let not them that are mine enemies ivrongfally rejoice over me. Marg., falsely. Literally, " My enemies of falsehood;" that is, who are falsely my foes; who have no just cause for being opposed to me. Comp. Matt. v. 11. David was conscious that he had done them no wrong, or that he had given no occasion for their conduct towards him, and hence his prayer is simply a request that justice might be done. % Neither let them tvink with the eye. Comp. Notes on Job xv. 12. See also Prov. vi. 13; X. 10. The word rendered ivinJc means properly to tear or cut asunder; and then, to cut with the teeth, to bite: and hence the phrase to bite the lips, as an expression of malice, or mischief-making: Prov. xvi. 30; and to bite or pinch the eyes, that is, to press the eyelids together in the manner of biting the lips, — also a gesture of malice or mischief. So Gesenius, Lex. But perhaps the more probable meaning is that of loinking literally; or giving a significant wink of the eyes as an expression of triumph over any one. In this sense the term is often used now. ^ That hate me without a cause. To whom I have given no occasion for opposition. In the case under consideration the psalmist regarded himself as entirely innocent in this respect.

20. For they speak not peace. They seek a quarrel. They are unwilling to be on good terms with others, or to live in peace with them. The idea is that they were disposed or inclined to quarrel. Thus we speak now of persons who are quarrelsome. ^ 27^1??/ devise deceitful matters. Literally, "they think of words of deceit." That is, they set their hearts on misrepresentation, and they study such misrepresentations as occasions for strife with others. They falsely represent my character; they attribute conduct to me of which I am not guilty; they pervert my words; they state that to be true which never occurred, and thus they attempt to justify their own conduct. Almost all the quarrels in the world, whether pertaining to nations, to neighbourhoods, to families, or to individuals, are based on some misrepi'esentation of facts, designed or imdesigned, and could have been avoided if men had been willing to look at facts as they are, or perfectly understood each other. ^ Against them that are quiet in the land. That are disposed to be quiet, or that are inclined to live in peace witli those around them. The word rendered quiet means literally those who are timid; then, those; who shrink back, and gather to-; gether from fear; then, those in general who are disposed to be peaceful and quiet, or who are indisposed to contention and strife. David implicitly asserts himself to be one of that class; — a man who preferi*ed peace to war, and who had no disposition to keep up a strife with his neighbours.

month wide againsb me, and said, Aha, * aha! our eye hath st^en it.

23 Stir " vip thyself, and awake to my judgment, even unto my cause, my God and my Lord.

24 Judge " me, O Lord my God, according to thy righteousness; '" and let them not rejoice over me,

25 Let them not say in their hearts, i Ah, so would we have it; let them not say, We have swallowed him up.

wide against me. See Notes on Ps. xxii. 13, ^ And said. Aha, aha! See Ps, xl. 15; Ixx. 3. The language is that which we use when we detect another in doing wrong, — in doing what he meant to conceal. ^ Our eye hath seen it. We are not dependent on the reports of others. We have seen it with our own eyes, AVe have found you out. We cannot be mistaken in regard to it. The reference is to some supposed detection of misconduct on the part of David, and the joy and triumph of such a supposed detection.

22. This thou hast seen, O Lord. Thou hast seen what they have done, as they profess to liave seen what I have done (ver. 21). Thine eye has been upon all their movements, as they say that theirs has been upon mine. Comp. Notes on ver. 17. ^ Keep not silence. That is, Speak; rebuke them; punish them. God seemed to look on with unconcern. As we express it, he said nothing. He appeared to pay no attention to what was done, but suffered them to do as they pleased without interposing to rebuke or check them. Comp. Notes on Psalm xxviii. 1, ^ O Lord, he not far from me. Comp. Notes on Ps. X. 1.

23, Stir up thyself Arouse thyself as if from sleep. See Ps. xliv. 23. ^ And atvake to mg judgment. To execute judgment for me, or to render me justice, A similar petition (almost in the same words) occurs in Ps. vii. 6. See Notes on that l)assage. ^ Even unto my cause. In my behalf j or, in the cause which so nearly pertains to me.

24. Judge me, O Lord 7ny God. Pronounce judgment, or judge between me and my enemies. Comp. Notes on Ps. xxvi. 1. ^ According to thy righteousness. That is, rightly. Let there be a righteous judgment. Tlie character of God, or the righteousness of God^ is the highest standard of equity and justice, and the psalmist asks that he would manifest his real character as judge in interposing in behalf of an injured and oppressed man, and doing justice to him. When we are right in our own cause we may ask a just God to interpose and determine between us and our enemies according to his own nature. As between ourselves and our fellow-men we may bring our cause with this plea before a righteous God; as between ourselves and God, we can make no appeal to hx's, justice, but our only hope is in his mercy. ^ And let them not rejoice over me. Let them not carry out their purposes; let them not be successful, so that they can appeal to the result as if they were right, and thus obtain a triumph over me, Comp. ver. 19.

25. Let them not say in their hearts. Let them not congratulate themselves on the result; let them not feel that they have triumphed; let them not, under thy government, come off victorious in doing wrong. ^ Ah, so ivoiild tee have it. Marg., as in Heb,, Ah, our soul. That is. It is just as we thought it was; just as we desired it should be; that is exactly our mind in the case, God has permitted us to triumph, and he has showed that we are right in the matter. He has decided the thing in our favour, and

26 Let tliem be asliamed and brought to confusion together that rejoice at mine hurt: let them be clothed ^ with shame and dishonour that magnify themselves against me.

27 Let them shout for joy, and

it is just as it should be. ^ Let them not say, We have sioallowed him np. See jS'otes on Ps. xxi. 9, The meaning is, We have entirely destroyed him, — as Korah, Dathan, and Abiram were destroyed by being swallowed up in the earth, Num.xvi. 31-35. Comp. Lam. ii. 16.

26. I/et them be ashamed, etc. See Notes on ver. 4. ^ That magnify themselves against me. Who seek to exalt themselves over me; to make themselves great by humbUng and destroying me. They hope to rise on my ruin.

27. Let them shout for joy. That is. Let me be delivered; let my friends see that God is on my side, and that they have occasion to rejoice in his merciful interposition in my behalf ^ That favour my righteous cause. Marg., as in Heb., my righteousness. The reference is to those who considered his cause a just one, and who were his friends. % Yea, let them say continually. Let this be a constant subject of grateful reflection, — a perpetual source of joy to them, — that God has interposed in my behalf, and has shown that my cause was a just one..51 Let the Loed he magnified. Be regarded as great, exalted, glorious. Let the effect be to elevate their conceptions of the character of God by the fact that he has thus interposed in a righteous cause, and has shown that he is the friend of the wi-onged and the oppressed. ^ Which hath pleasure in the prosperity of his servant. Who delights to make his friends prosperous and happy. Let them see that this is the character of God, and let them thus be led to rejoice in him evermore.

28. And my tongue shall speaTc of

be glad, that favour my ^ righteous cause; yea, let them y say continually, Let J:he Lord be magnified, which hath pleasure in the prosperity of hk servant. 28 And - my tongue shall speak of thy righteousness and of thy praise all the day long. "

thy righteousness. That is, I will praise thee as a righteous God. ^ And of thy praise. Of that which is a ground or reason for praise. I will speak continually of that in God and in his doings which make it proper that he should be praised. ^ All the day long. Continually; constantly. Every new proof of the kindness of God to him would lead to new acts of praise; and his life, as ours should be, would be a continual expression of thanksgiving.

The title to this psalm is, " To the chief Musician, A Fsalm of David the servant of the Lord." On the meaning of the phrase " To the chief ^Musician." see Xotes on the title to Ps. iv. The words "A Psalm" are supplied by the translators. The original is siniply "of," or "b)' DaA-id," as in Ps. xi., xiv., xxv., xxvi., and others, Avithout indicating whether it is a psalm or a prayer. In many instances the character of the psalm is indicated by the title, as in Ps. iii., iv., v., vi., and others, " A Fsalm of David;" in Ps. vii., '■'■ Shifjgaion of David;" Ps. xvi., "Jl/icA^ff;« of David;" Ps. xvii., "-4 Prayer of David," etc. etc. The meaning of the title here is simply that this was cojnposed by David, without indicating anytliingin regard to the contents or character of the psalm. The addition in the title, " The servant of the Lord," occurs also in the title to Ps. xviii. See Notes on that title. This seems to have been added here, as in Ps. xviii., for some reason which rendei'cd it proper to remark that the psalm was composed by one who was a " servant" or a friend of Jehovah, and who was setting forth something that was peculiarly connected with that service, or was suggested by it; — as expressing either the feelings of one who served God; or as showmg the result of serving

To the chief Musician. A Psalm of David the servant of the Lord.

HE transgression of the wicked

saitli within my heart, that there is no fear of God before his eyes.

God. In Ps? xviii. the latter seems to have been the prominent idea; in the psahn before us the former seems to be the main thotight; and the psalm is properly an expression of the feelings of o>ie tvho is truly engaged in the service of God. As such, its instructions are vahiable at all times, and in all ages.

The occasion on which the psalm was composed is not known. There is nothing in the title to indicate this, or in the psalm itself, and conjecture is vain. Amyraldus supposed that it had reference to the time of Saul, and especially to the time when he seemed to be friendly to David, but when he secretly harboured malice in his heart, and, sought to destroy him, and to the fact that David saw his real designs through all the professions of his friendship and confidence. See Rosenmiiller's Introd. to the Psalms. It is certainly possible that this may have been the occasion on Avhich the psalm Avas composed; but there are no circumstances in the psalm wl) ich make this absolutely certain, and there were many occasions in the life of David when the description in one part of the psalm (vers. 1-4) would have been applicable to the character and designs of his enemies, as the description in the remainder of the psalm v.'ould have been applicable to his own.

I. A description of the character of the wicked, referring doubtless to some persons Avho were, or Avho had been, plotting the ruin of the author of the

Ssalm; — a general description of human epravity, drawn from the character of those whom the psalmist had particularly in his eye, vers. 1-4.

II. A description of the mercy of God, and an expression of strong confidence in that mercy; — particularly, a description of the character of a merciful God as a refuge in times when depravity prevails, and in times of darkness; an expression of strong confidence that light will ultimately come forth from him, and that they will find security who put their trust ilnder the shadow of his wings, vers. 5-9.

III. A prayer of the psalmist that he might experiVnce the mercy of God in this ease, and an expression of firm conviction that God would interpose in his behalf, vers. 10-12. He is so confident of this — so certain that it would occurthat he speaks of it as if it were already done.

1. The transgression of the toicked. There is considerable difhculty in respect to the grammatical construction of the Hebrew in this verse, though the general sense is plain. The main idea undoubtedly is, that the fair explanation of the conduct of the wicked, or the fair inference to be derived from that conduct was, that they had no fear of God before them; that they did in no proper way regard or fear God. The psalmist introduces himself as looking at the conduct or the acts of the wicked, and he says that their conduct can be explained, in his judgment, or "in his heart," in no other way than on this supposition. The w^ord "transgression" here refers to some open and public act. What the particular act was the psalmist does not state, though prob:ibly it had reference to something which had been done to himself. What is here said, however, with particidar reference to his enemies, may be regarded as a general truth in regard to the wicked, to wit, that their conduct is such that the fair interpretation of what they do is, that there is no " fear of God before their eyes," or that they have no regard for his will. ^ Saith. This word — DN3» neum — is a participle from a verb, bs3 naam, meaning to mutter; to murmur; to speak in a low voice; and is employed especially with reference to the Divine voice in which the oracles of God were revealed to the prophets. Comp. 1 Kings xix. 12. It is found most commonly in connexion with the word Lord or Jehovah, expressed by the phrase *' Saith the Lord," as if the oracle were the voice of Jehovah. Gen. xxii. 16; Num. xiv., 28; Isa. i.

2 For lie flatteretli himself in

24; iii. 15, et s(Bpe. It is correctly rendered here saith; or, the saying of the transgression of the wicked is, etc. That is, this is what their conduct says; or, this is the fair interpretation of their conduct. ^ Within my heart. Heb., in the midst of my heart. Evidently this means in my judgment; in my apprehension; or, as we should say, " So it seems or appears to me." My heart, or my judgment, puts this construction on their conduct, and can put no other ou it. *![ That there is no fear of God. No reverence for God; no regard for his will. The sinner acts without any restraint derived from the law or the will of God. ^ Before his eyes. He does not see or apprehend God; he acts as if there were no God. This is the fair interpretation to be put upon the conduct of the wicked everywhere — that they have no regard for God or his law.

2. For he flatter eth himself hi his oion eyes. He puts such an exalted estimate on himself; he so overrates himself and his own ability in judging of what is right and proper, that he is allowed to pursue a course which ultimately makes his conduct odious to all men: the result is so apparent, and so abominable, that no one can doubt what he himself is. The foundation or the basis of all this is an overweening confidence in himself — in his own importance; in his owai judgment; in his own ability to direct his course regardless of God. The result is such a development of character, that it cannot but be regarded as hateful or odious. There is, indeed, considerable obscurity in the original. A literal translation would be, " For he has made smooth to him in his eyes to find his iniquity to hate.-" The ancient interpretations throw no light on the passnsre. The word vendiQVQdi flattereth — T>hT\, hhalak — means to be smooth; then, to be smooth in the sense of being bland or flattering: Hosea x 2;

his own eyes, i until his iniquity be found to be hateful.

Ps. V. 9; Prov. xxviii. 23; ii. 16; vii. 5. Here the meaning is, that he commends himself to himself; he overestimates himself; he ascribes to himself qualities which he does not possess, — either {a) by supposing that what he does must be right and pi-oper, or (5) by overestimating his strength of virtue, and his power to resist temptation. He does this until God sufters him so to act out his own nature, and to show what he is, that his course of life is seen by himself and by others to be odious. ^ In his oton eyes. As if his eyes were looking upon himself, or his own conduct. We act so as to be seen by others; thus he is represented as acting as if he himself were looking on, and sought to commend himself to himself. ^ U7itil his iniquity be found to be hate' ful. Mai'gin, as in Hebrew, to find his iniquity to hate. Professor Alexander renders this, " As to (God's) finding his iniquity (and) hating (it);" that is (as he supposes the meaning to be), that he flatters himself that God will not find out his iniquity and hate it, or punish it. De Wette renders it, " that he does not find and hate his guilt;" that is, he so flatters himself in what he does, that he does not see the guilt of what he is doing, and hate it. He is blind to the real nature of what he is doing. But it seems to me that the true construction is that which is given by our translators. The real difficulty rests on the interpretation of the preposition in the word SStt^j limtzo — " until he find," If the interpretation proposed by Be Wette were the true one, the preposition should have been 70 instead of h, — (K^TSP instead of S^7p5?). The preposition here used (^) often has the sense of even unto, until. Comp. Ezek. xxxix. 19; Isc vii. 15; and this idea seems best to comport with the connexion. The idea, according to this, is that he overestimates himself; he prides him-

3 The words of liis moutla are iniquity and deceit: lie hath left off to be wise, and to " do good.

4 He deviseth i mischief upon his 6 bed; he setteth himself in a

self on his own strength and goodness, he confides in his own wisdom and power, he pursues his course of conduct trusting in himself, until he is sulfered to act out what is really in his heart, — and his conduct becomes hateful and abominable, — until lie can no longer conceal what he really is. God suffers him to act out what he had endeavoured to cover over by his own flatter}'. Men who pride themselves on their own cunning and strength, — men who attempt to conceal their plans from the world, — are often thus suffered to develop their character so that the mask is taken off, and the world is allowed to see how vile they are at heart.

3. The words of his month are iniquity and deceit. Are false and wicked. See Notes on Ps. xii. 2. His words do not fairly represent or express what is in his heart. °^ He hath left off to he wise. To act wisely; to do right. ^ And to do good. To act benevolently and kindly. This would seem to imply that there had been a change in his conduct, or that he was not what he once professed to be, and appeared to be. This language would be applicable to the change in the conduct of Saul towards David after he became envious and jealous of him (1 Sam. xviii.); and it is possible, as Amyraldus supposed, that this may have had particular refei'ence to him. But such instances of a change of feeling and conduct are not very uncommon in the world, and it may doubtless have happened that David experienced this more than once in his life.