Notes on the Old and New Testaments

4. He deviseth mischief njyon Jus led. ]\rargin, as in Hebrew, vanity. That is, wlien he lies down; when he is wakeful at night; he plots some scheme of iniquity — some vain, wicked enterprise. So in Prov. iv. 16, " For

5 Thy mercy, O Lord, is in the heavens, and thy faithfulness reacheth unto the clouds.

they sleep not, except they have done mischief; and their sleep is taken away, unless tliey cause some to fall." % Se setteth himself. That is, he takes his stand or his position; he assumes this attitude. See Ps. ii. 2, " The kings of the earth set themselves," where the same word occurs. The meaning is that what is done by him is the result of a calm and deliberate purpose. It is not the effect of passion or temporary excitement, but it is a deliberate act in which the mind is made np to do the thing. The conduct here referred to is thus distinguished from rash and hasty acts, showing that this is the settled character of the man. % In a ^oay that is not good. In a bad or wicked way; in a way in which no good can be found; in conduct which allows of no redeeming or mitigating circumstances, and for which there can be no apology. % He ahhorreth not evil. He has no aversion to evil. He is not in any manner deterred from doing anything because it is wrong. The fact that it is sinful is not allowed to be a consideration affecting his mind in determining v/hat he shall do. In other words, the moral quality of an action does not influence him at all in making up his mind as to how he shall act. If it is right, it is by accident, and not because he prefers the right; if it is wrong, that fact does not in any way hinder him from carrying his purpose into execution. This is, of course, the very essence of dc pravity.

5. Thy mercy, O Loed, is in the heavens. This commences the second part of the psalm, — the description of the character of God in contrast with the character of the wicked man. The meaning here is, evidently, that the mercy of God is very exalted; to the very heavens, as high as the

6 Thy righteousness is like the 1 great mountains; thy judgments are a great "^ deep: O

highest object of which man can conceive. Thus we speak of virtue as exalted, or virtue of the highest kind. The idea is not that the mercy of God is manifested in heaven, for, mercy being favour shown to the guilty, there is no occasion for it in heaven; nor is the idea that mercy, as shown to man, has its origin in heaven, which is indeed true in itself; but it is, as above explained, that it is of the most exalted nature; that it is as high as man can conceive. % And thy faithfulness. 1\\y truthfulness; thy fidelity to thy promises and to thy friends. ^ Eeacheth unto the clouds. The clouds are among the highest objects. They rise above the loftiest trees, and ascend above the mountains, and seem to lie or roll along the sky. The idea here, therefore, as in the first part ofthe verse, is, that it is elevated or exalted. 6. Thg righteousness. Thy justice; that is, the justice of God considered as residing in hia own nature; his justice in his laws; his justice in his providential dealings; his justice in his plan of delivering man from sin; hia justice to the imiverse in administering the rewards and penalties of the law. ^ Is like the great mountains. Marg., as in Heb., the mountains of God. The name God is thus, in the Scriptures, often given to that which is great or exalted, as God is the greatest Being that the mind can form any conception of. So in Ps. Ixxx. 10: '• The boughs thereof were like the goodly cedars," — in the Heb., cedars of God. Connecting his name with mountains or cedars, we have the idea of strength or greatness, as being peculiarly the work of the Almighty. The idea here is, that as the mountains are the most stable of all the objects with which we are acquainted, so it is with the justice of God. It is as fixed as the everlasting hills. ^ Thg Judgments. The acts and records which are expressive of thy judgment in re.rard to what is right and best; that judgment as it is expressed in thy law, and in thy deahngs with mankind. The Judgment of God in any matter may be expressed either by a declaration or by his acts. The latter is the idea now most commonly attached to the word, and it has come to be used almost exclusively to denote afflictive dispensations of his Providence, or expressions of his displeasure against sin. The word is not used in that exclusive sense in the Scriptures. It refers to any Divine adjudication as to what is right, whether expressed by declaration or by act, and would include his adjudications in favour of that which is right as well as those against that which is wrong. ^ Are a great deep. The word rendered deep here means properly wave, billow, surge; then, a mass of waters, a flood, a deep; and the phrase great deep would properly refer to the ocean, its depth being one of the most remarkable things in regard to it. The idea here is, that as we cannot fathom the ocean or penetrate to its bottom, so it is with the judgments of God. They are beyond our comprehension, and after all our efforts to understand them, we are constrained, as in measuring the depths of the ocean, to confess that we cannot reach to the bottom of them. This is true in regard to his law, in regard to tlie principles of his government as he has declared them, and in regard to his actual dealings with mankind. It could not be otherwise than that in the administration of an infinite God there m.ust be much that man, in his present state, could not comprehend. Comp. Job xi. 7-9; Isa. Iv. 8, 9. ^ O Lord, thou preservest man and beast. Literally, thou wilt save; that is, thou savest them from destruction. The idea is, that he keeps them alive; or that life, where it is continued, is always continued by his agency. The psalmist evidently sees in the fact here stated an illus-

7 How 1 excellent is tliy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.

tration of what he had just said about the greatness of God in his providential ageney and his general government. He was struck with his greatness, and with the incomprehensible nature of his power and agency, iu the fact that he kept alive continually so many myriads of creatures upon the earth — so many hundred milUons of human beings — so many thousand milUons of wild beasts, reptiles, fishes, birds, and insects — all dependent on him; that he provided for their wants, and that he protected them iu the dangers to which they were exposed. And who can comprehend the exte7)t of his law, and the wonderfulness of his Providence, in thus watchinp; over and providing for the multitudes of animated beings that swarm in the waters, in the air, and on the eavth?

7. Hoio excellent. Margin, as iu Hebrew, precious. The word here used is one that would be applicable to precious stones (1 Kings x. 2, 10, 11); or to the more costly kind of stones employed in building, as marble (2 Chron. iii. G); and then, anything that is costlt/ or valuable. The meaning is, that the loving-kindness of God is to be estimated only by the value set on the most rare and costly objects. ^ Is thy lovinfj-kindness. Thy mercy. The same word is used here which occurs in ver. 5, and which is there rendered mercy. It is not a neio atti'ibute of God which is here celebrated or brought into view, but the same characteristic which is referred to in ver. 5. The repetition of the word indicates the state of mind of the writer of the psalm, and shows that he delights to dwell on this; he naturally turns to this; his meditations begin and end with this. While he is deeply impressed by the " faithfulness," the " righteousness," and

8 They « shall be ^ abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river ^ of thy pleasures.

the "judgment" of God, still it is his " mercy" or his "loving-kindness" that is the beginning and the ending of his thoughts; to this the soul turns with ever new delight and wonder when reflecting on the character and the doings of God. Here otir hope begins; and to this attribute of the Almighty, when we have learned all else that we can learn about God, the soul turns with ever new delight. •([ Therefore. In view of that mercy; or because God is a merciful God. It is not iu his justice that we can take refuge, for we are sinners, but the foundation of all our hope is his mercy. A holy creature could fly to a holy Creator for refuge and defence; he who has given himself to Him, and who has been pardoned, can appeal to his " faithfulness;" but the refuge of a sinner, as such, is only his mercy; and it is only to that mercy that he can flee. % The c)iildren of men. Literally, " the sons of man;" that is, the human race, considered as descended from their great ancestor, or as one family. The meaning is not that all the children of men actually do thus put their trust in the mercy of God — for that is not true; but (a) all may do it as the children of men, or as men; and (b) all who do " put their trust under the shadow of his wings " confide in his mercy alone, as the ground of their hope. ^ Under the shadoto of thy tvings. As little, helpless birds seek protection under the wings of the mother-bird. See Notes on Matt, xxiii. 37 j comp. Deut. xxxii. 11, 12.

8. They shall be abundantly saiisfied. Margin, watered. That is, all who thus put their trust in the mercy of God. The Hebrew word — nil, ravah — means to drink to the full; to be satisfied, or sated with drink; or to be satisfied or filled with

9 For 0 with thee is the foun-

water, as the earth or fields after an abundant rain: Isa. xxxiv. 7; Ps. Ixv. 10. The state referred to by the word is that of one who was thirsty, but who has drnnk to the full j who feels that his desire is satisfied: {a) he has found that which is adapted to his wants, or which meets his wants, as water does the wants of one who is athirst; (i) he has found this in abundance. There is no lack, and he partakes of it in as large measure as lie chooses. So the weary and thirsty traveller, when he finds in the desert a " new and untasted spring," finds that which he needs, and drinks freely; and so the sinner — the dying man — the man who feels that there is nothing in the world that can satisfy him, (1) finds in the provisions of the gospel that which exactly meets the wants of his nature, and (2) he finds it in abundance. % With the fatness. The word here used means properly fatness or fat: Judges ix. 9. Then it \\^Qiym fat food, or sumptuous food. Job xxxvi. 16; Isa. Iv. 2; Jer. xxxi. 14. It is connected here with the word drink, or drink in, because this kind of food was sucked in at the mouth, and the mode of partaking of it resembled the act of drinking. Gesenius. — The allusion is the same fts that which so often occurs in the Scriptures, where the provisions of salvation are represented as 2i feast, or where the illustration is drawn from the act of eating or drinking. % Of thy house. Furnished by thy house, or in the place of public worship. God is represented as the Head or Father of a family, and as providing for the wants of his children. Comp. Ps.xxiii.6; xxvii.4. ^ And thou shalt make them drink. In allusion to the provisions of salvation considered as adapted to satisfy the wants of the thirsty soul. ^ Of the river. The abundance. Not a running fountain; not a gentle bubbling rivulet; not a stream that would soon dry up; but fx" river," — large; full; overflowing;

inexhaustible. ^ Of thy 2)leasi(res. Furnishing happiness or pleasure such as thine is. The pious man has happiness of the same kind or nature as that of God. It is happiness in holiness or purity; happiness in doing good; happiness in the happiness of others. It is in this sense tliat the friend of God partakes of his pleasure or happiness. Comp. 2 Peter i. 4. The following things, therefore, are taught by this verse: — (1) that God is happy; (2) that religion makes man happy; (3) that his happiness is of the same kind- or nature as that of God; (4) that this happiness is satisfijing in its nature, or that it meets the real wants of the soul; (5) that it is iibundant, and leaves no want of the soul uusupplied; and (6) that this happiness is to be found in an eminent degree in the " house of God," or is closely connected with the public worship of God. It is there that God has made provision for the wants of his people; and advancement in religion, and in the comforts of religion, will always be closely connected with the fidelity with which we attend on public \vorship.

9. For ivith thee is the fountain of life. The fountain or source from which all life flows. All living beings derive their origin from thee, as streams flow from fountains; all that is property called life proceeds from thee; everything which makes life real life, — which makes it desirable or happy, — has its origin in thee. The psalmist evidently meant here to include more than vaevQlife considered as animated existence. He recalls what he had referred to in the previous verses — the various blessings which proceeded from the mercy and loving-kindness of God, and which were attendant on his worship; and he here says that all this — all that makes man happy — all that can properly be regarded as life — proceeds from God. Life literally, in man and in all animated beings; life s]ii-

10 O ^ continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

11 Let not the foot of pride

come against me, and let not the hand of the wicked remove me.

12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.

ritually; Hfe here, and life hereafter, — all is to be traced to God. ^ In, thy light shall ve see light. As thou art the Source of light, and all light proceeds from thee, so we shall be enabled to see light, or to see what is true, only as we see it in thee. By looking to thee; by meditating on thy character; by a right understanding of thyself; by being encompassed with the light which encompasses thee, we shall see light on all those great questions which perplex us, and which it is so desirable that we should understand. It is not by looking at ourselves; it is not by any human teaching; it is not by searching for information aioag from thee, that we can hope to have the questions which perplex us solved; it is only by coming to thyself, and looking directly to thee. There is no other source of real light and truth but God; and in the contemplation of himself, and of the light which encompasses him, and in that alone, can we hope to comprehend the great subjects on which we pant so much to be informed. All away from God is dark; all near him is light. If, therefore, we desire light on the subjects which pertain to our salvation, it must be sought by a direct and near approach to him; and the more we can lose ourselves in the splendours of his throne, the more we shall understand of truth. Compare 1 John i. 5; Rev. xxi. 23; xxii. 5; 1 Pet. ii. 9.

10. O continue, Marg., as in Heb., draio out at length. The Hebrew word means to draio; hence, to draio out, in the sense o^ continuing or prolonging. Comp. Ps. Ixxxv. 5; cix. 12; Jcr. xxxi. 3. The desire of the psalmist here is, that God would make the manifestation of his loving-kindjiess continuous or perpetual to his ])eople; that it iu!<;lit not be litful and interrupted, but always enduring, or constant. It is the utterance of a prayer that his favour might always be manifested to his friends. T[ Thy loving-kindness. Thy mercy, vers. 5, 7. ^ Unto them that know thee. That are thy friends. The word know is often used to denote true religion: John xvii. 3; Phil. iii. 10; Eph. iii. 19; 2 Tim. i. 12. T[ A7id thy righteousness. Thy favour; thy protection. That is, show to them the righteousness, or the glory of thy character. Deal with them according to those just principles which belong to thy character. Comp. Notes on 1 John i. 9. ^ To the upright in heart. Those who are pure and holy in their intentions or their purposes. Comp. Ps. vii. 10. All true uprightness has its seat in the heart, and the psalmist prays that God would show his continued favour to those whom he sees to be true in heart to himself.

11. Let not the foot of pride come against me. The foot of the proud man. The word rendered " come against me" more properly means, " come not upon me;" and the meaning is. Let me not be trampled down as they who are vanquished in battle are trodden down by their conquerors. Comp. Notes on Ps. xviii. 40. ^ And let not the hand of the tvicked remove me. Let no efforts of the wicked do this. The hand is the instrument by which we accomplish anything, and the reference here is to the efforts which the wicked might make to destroy him. The prayer is, that he might be frm and unmoved amid all the attempts which might be made to take his life.

12. There are the workers of iniquity fallen. The meaning of this seems to be, that the psalmist saw his prayer answered alr< adv. He speaks as if that which Le dc.->iiCvl and had prayud for was already done, and as if he himself saw it. He was so certain that it would be done, he had such an assurance that his prayer would be answered, that he seemed, by faith, to see the events already occurring before his own eyes, and felt that he might speak of what he prayed for as if it were already granted. Such is the nature of faith; and such strong contidence in God, and in his faithfulness to his promises, may all have who pray in faith. It is remarkable, as has been observed already in reference to the Psalms, how often a psalm begins in depression and ends in triumph; how often the author is desponding and sad as he surveys, at the beginning of the psalm, the troubles which surround him, and how in the progress of the psalm the clouds disperse; the mind becomes calm; and the soul becomes triumphant. ^ They are cast doivn, and shall not be able to rise. They are utterly overthrown. Their discomfiture is complete. They shall never be able to rally again. So faith looks on all enemies of truth and righteousness as hereafter to be utterly overthrown, and it regards this as so certain that it may speak already in the exulting language of victory. So certainly will ^1 the spiritual foes of those who trust in God be vanquished, — so certainly will the righteous triumph,— that, on the wings of faith, they may look beyond all conflicts and struggles, and see the victory won, and break forth into songs of exulting praise. Faith often converts the promises into reality, and in the bright anticipations and the certain hopes of heaven sings and rejoices as if it were already in our possession, — anticipating only by a few short days, weeks, or years, what will certainly be ours.

PSALM XXXYII. This psalm is entitled simply "of David," or "by David"— T\l5- In the original title there is no intimation, as in Ps. iii., iv., vii., xvi., xvii., whether it is a psalm or some other species of composition, but the idea is merely that it is a com^josiiioti of David, or that David was its author.

This is one of the alj^habetical p§alms: see introd. to Ps. xxv. In this psalm the peculiarity of the composition is, that the successive letters of the alphabet occur at the beginning of every other verse, the first, the third, the fifth, etc. The exceptions are at vers. 7, 20, 29, 34. In ver. 29 the letter ^—tzaddi — occurs instead of y, ain;— and in vers. 7, 20, and 34, the letter introduces only a single verse. It is not possible now to account for these in-egularities in the structure of the psalm. J. J. Bellermann (in dem Versuch fiber die ^Metrik der Hebraer, p. 117, seq.) endeavoured from conjecture to restore the regular series of verses by changing a portion of them; but there is no authority for this from the manuscripts, and the probability is, that the author of the psalm did not observe entire accuracy in this respect, but that he made use of the successive Hebrew letters only as a general guide in controlling the mode of the composition. In tliis psalm the succession of letters does not in any way denote a succession or a variety of subjects.

The occasion on which the psalm was composed is not mentioned in the title, nor is there anything in the psalm itself to fix it to any particular period of the life of David. Like Ps. Ixxiii., it seems to have been suggested by a contemplation of the character and designs of the wicked, and especially of the fact that they are permitted to live, and that they enjoy, under the Divine admmistration, so much prosperity. The psalm is designed to meet and remove the perplexity arising from that fact, not (it would seem) as?i personal matter in the case of the psalmist, or because the author of the psalm was himself suffering any wrong from the wicked, but as a perplexity often arising from the general fact. This fact has perplexed and emban-assed reflecting men in all ages, and it has been an object of earnest solicitude to find a solution of it, or a method of reconciling it with the administration of a pure and righteous God. The purpose of this psalm seems to have been to furnish in some degree a solution of the difficulty, or to calm do^\^l the mind in its contemplation. The psalm begins, therefore, with the general counsel, " Fret not thyself because of evil doers, neither be thou envious against the

"DRET ' not thyself because of -^ evil-doers, neither be thou envious J^ against the workers of iniquity.

workers of iniquity," ver. 1. This may be regarded either as counsel addressed to some one,— either a real or an imaginary person, — whose mind was thus agitated, or who was disposed to fret and murmur on account of this, — and, on that supposition, the di'ift of the psalm is to cahn down such a mind; or it may be regarded as the address or counsel of God directed to the psalmist himself in his state of perplexity and embarrassment on the subject. From some things m the psalm (vers. 25, 35, 36) it seems most probable that the former is the true supposition.

I. The main subject of the psalm, — the exhortation not to "fret" or be I troubled on account of evil-doers and the workers of iniquity; not to allow the mind to be anxious in regai'd to the fact that there are such persons, or in regard to their plans, or to their pi-osperity in the world, — for they are soon J to be cut down and pass away, vers. 1, 2. ( II. The state of mind which should be cherished in such cases, — calm confidence in God in the faithful performance of dutij, vers. 3-8. We are to ti-ust in the Lord, and do good, ver. 3; to find our happiness in God, ver. 4; to commit our way to him in all our pei'- plexities and troubles, vers. 5, 6; to rest secure in him, waiting patiently for his interposition, ver. 7; and to cease from all wrathful or revengeful feelings in reference to the wicked, ver. 8.

(1.) The future doom of the wicked, vers. 9-15. The general idea here is, that they will be cut off, and soon pass away; that they will not secure ultimate success and prosperity, but that then- wicked conduct will recoil on themselves, and overwhelm them in destruction.

(2.) The ultimate prosperity of the righteous, vers. 16-40. This is illustrated from various points of view, and with special reference to the experience of the psalmist. After some general statements in regard to the happy lot of the righteous (vers. 16-24), he refers to his own observation, during a long life, respecting the comparative effects of a wicked and a righteous course. This is shown in two respects: —

(a) The protection and care of Providence over the righteous, vers. 25, 26. He says that he had been young, and that he was then an aged man, but that in his long life he had never seen the righteous forsaken, nor his children begging bread.

{b) The pi'ovidence of God as against the wicked, vers. 35, 36. He says that he had seen the wicked man in great power, and flourishing like a tree, but he soon passed away, and could no more be found upon the earth.

The general argument in the psalm, therefore, is that righteousness, the fear of God, religion^ has a tendency to promote ultimate happiness, and to secure length of days and real honour upon the earth; that the prosperity of the wicked is temporary, and that however prosperous and happy they may seem to be, they will be ultimately cut off and made misei-able.

It remains only to add that this psalm was composed when David was an old man (ver. 25); and apart, therefore, from the fact that it is the work of an inspired writer, it has special value as expressing the result of the observations of a long life on a point which perplexes the good in every age.

1. Fret not thyself. The Hebrewword here means properly to burn, to be kindled, to be inflamed, and is often applied to anger, as if under its influence we become heated: Gen. xxxi. 36; xxxiv. 7; 1 Sara. xv. 11; 2 Sam. xix. 43. Hence it means to fret oneself, to he angry, or indignant. Corap. Prov. xxiv. 19. We should perhaps express the saine idea by the word ivorrying or chafing. The state of mind is that where we are worried, or envious, because others are prosperous and successful, and we are not. The idea is, therefore, closely allied with that in the other part of the verse, " neither be thou envious.'*

2 For tliey sliall soon be cut down like the grass, and wither as the green herb.

3 Trust in the Loed, and do good: so shalt thou dwell in the land, and i verily thou shalt be fed.

^ Because of evil-doers. Wicked men: — (a) at the fact that there are wicked men, or that God sufters them to live; {b) at their numbers; (e) at their success and prosperity. ^ Neither he thou envious. Envy is pain, niortilication, discontent, at the superior excellence or prosperity of others, accompanied often with some degree of malignant feeling, and with a disposition to detract from their merit. It is the result of a comparison of ourselves with others who are more highly gifted or favoured, or who are more successful than we are ourselves. The feeling referred to here is that which springs up in the mind when we see persons of corrupt or wicked character prospered, while we, endeavouring to do right, are left to poverty, to disappointment, and to tears.

2. For they shall soon he cut doivn like the grass. As the grass in the field is cut down by the mower; that is, however prosperous they may seem to be now, they are like the grass in the meadow which is so green and luxuriant, but which is soon to fall under the scythe of the mower. Their prosperity is only temporary, for. they will soon pass away. The idea in the w'ord rendered soon — niTTTSj mehairah — is that of haste or speed: Ps. cxlvii. 15; Num. xvi. 46; Deut. xi. 17. The thought is not that it will be done immediately, but that zvJien it occurs it will be a quick and rapid operation, — as the grass falls rapidly before the mower. ^ And wither as the green herb. When it is cut down. That is, not as the dry and stinted shrub that grows in the desert of sand, but like the herb that grows in a garden, or in a marsh, or by the river, that is full of juices, and that needs abundant water to sustain it — like the flag or rush (comp. Job viii. 11) — and that withers almost instantly when it is cut down. The rapidity with which things loilt is in proportion to the rapidity of their growth, so the prosperity of a sinner is suddenly blasted, and he passes away. Comp. Ps. xc. 5,6.

3. Trust in the LoED. Confide in him; rest on him. Instead of allowing the mind to be disturbed and sad, because there are wicked men upon the earth; because they are prosperous and apparently happy; because they may injure you in your person or reputation (ver. 6), calmly confide in God. Leave all this in his hands. Feel that he rules, and that what he permits is wisely permitted; and that whatever may occur, it will all be overruled for his own glory and the good of the universe. ^ And do good. Be engaged always in some work of benevolence. («) If there are wicked men in the world, if wickedness abounds around us, there is the more reason for our endeavouring to do good. If others are doing evil, we should do good; if they are wicked, \ve cannot do a better work than to do good to them, for the best way of meeting the wickedness of the world is to do it good. (h) The best way to keep the mind from murmuring, chafing, and fretting, is to be always engaged in doing good; to have the mind always occupied in soiuething valuable and useful. Each one should have so much of his own to do that he will have no time to murmur and complain, to allow the mind to prey on itself, or to corrode for want of employment. "If So shalt thou dwell in the land. This would be more correctly translated as a command: " Dwell in the land." That is, abide safely or securely in the land, — referring, perhaps, to " the land " as the land of promise — the country given to the people of God. The idea is, that they should abide there calmly and securely; that they should not worry themselves because there were

4 Delight i tliyself also in the Lord; and he shall give thee the desires of thine heart.

Lord; trust also in him, and he shall bring it to pass:

6 And '" he shall bring forth

wicked men upon the earth, and becanse they were successful, but that they should be thankful for their inheritance, and partake gratefully of the bounties which they receive from the hand of God. Comp. Notes on Matt. V. 5. ^ And verily thou shalt he fed. Marg., hi truth or stahleness. The literal meaning would be, " Feed on truth." The word rendered/ec^ is here in the imperative moocL It properly means to feed, as a flock; and then, to feed upon anything in the sense of delighting in, or taking pleasure in anything, as if we found our support or sustenance in it; and here it means, doubtless. Feed on truth; that is, seek after truth; find delight in it; let it be the food of your souls. The word here rendered verily means, as in the margin, truth: and the meaning is, that they should seek after truth, and find their support and comfort in that. There are, then, in this verse, four things prescribed as duty, in order to keep the mind calm in view of the fiict that wickedness abounds in the world: (1) to confide in God; (2) to be actively employed in doing good; (3) to abide calmly and gratefully in the land which God has given us; (4) to seek after truth, or a true view of the character and government of God as the great Ruler. If men would do these things, there would be little murmuring and fretting in the world. 4. Delight thyself also in tlie LOED. The word rendered delight means properly to live delicately and efteminately; then, to be tender or delicate; then, to live a life of ease or pleasure; then, to find delight or pleasure in anything. The meaning here is, that we should seek our happiness in God — in his being, his perfections, his friendship, his love. % And he shall give thee the desires of thine heart. Literally, the askings, or the requests of thy heart. What you really desire will be granted to you. That is, (a) the fact that you seek your happiness in him will regulate your desires, so that you will be disposed to ask only those things which it will be prope?' for him to grant; and {h) the fact that you do find your happiness in him will be a reason why he will grant your desires. The fact that a child loves his father, and finds his happiness in doing his will, will do much to regulate his own wishes or desires, and will at the same time be a reason why the father will be disposed to comply with his requests.

5. Commit thy xvay unto the Lord. Marg,, as in Heb., Roll thy loay upon the Lord, Comp. Notes on Ps. xxii. 8, where the marg., as the Heb., is, He rolled himself on the Lord. See also 1 Pet. V. 7. The idea is that of rolling a heavy burden from ourselves on another, or laying it upon him, so that he may bear it. The burden which we have not got strength to bear we may lay on God. The term ivay means properly the act of treading or going; then, a way or path; then, a course of life, or the manner in which one lives; and the reference here is to the whole course of life, or all that can affect life; all our plans or conduct; all the issues or results of those plans. It is equivalent here to lot or destiny. Everything, in regard to the manner in which we live, and all its results, are to be committed to the Lord. % Trust also in him. See ver. 3. ^ And he shall bring it to pass. Heb., He shall do it. That is. He will bring it to a proper issue; He will secure a happy result. He will take care of your interests, and will not permit you to suff"er, or to be idtimately wronged. The thing particularly referred to here, as appears from the next verse, is reputation or character.

tliy i-igliteousness as the light, and thy judgment as the noonday.

" patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.

6. And he shall bring forth thi/ righteousness as the light. That is, if you are slandered; if your character is assailed, and seems for the time to be under a cloud; if reproach comes upon you from the devices of wicked men in such a way that you cannot meet it, — then, if you will commit the case to God, he will protect your character, and will cause the clouds to disperse, and all to be as clear in reference to your character and the motives of your conduct as the sun without a cloud. There are numerous cases in which a man cannot meet the assaults made on his reputation, in which he cannot trace to its source a slanderous accusation, in which he cannot immediately explain the circumstances which may have served to give the slanderous report an appearance of probability, but in which he may be perfectly conscious of innocence; and, in such cases, the only resource is to commit the whole matter to God. And there is nothing that may be more safely left with him; nothing that God will more certainly protect than the injured reputation of a good man. Under his administration things will ultimately work themselves right, and a man will have all the reputation which he deserves to have. But he who spends his life in the mere work of defending himself, will soon have a reputation that is not much worth defending. The true way for a man is to do his duty — to do right always— and then commit the whole to God. ^ And thg judgment. Thy just sentence. That is, God will cause justice to be done to your character. ^ As the noon-day. The original word here is in the dual form, and means properly douhlelight; that is, the strongest, brightest light. It means noon, because the liirht is then most clear and bright.

The idea is, that he will make your character perfectly clear and bright. No cloud will remain on it.

7. Rest in the Lord. Marg., Be silent to the Lord. The Hebrew word means to be dumb, silent, still: Job xxix. 21; Lev. x. 3; Lam. iii. 28. Hence to be silent to any one; that is, to listen to him in silence; and the idea in the phrase here, " he silerit to Jehovah," is that of waiting in silent patience or confidence for his interposition; or, in other words, of leaving the whole matter with him without being anxious as to the result. ^ And trait patiently for him. For his bringing the matter to a proper issue. He may seem to clclay long; it may appear strange that he does not interpose; you may wonder that he should suffer an innocent man to be thus accused and calumniated; but you are not to be anxious and troubled. God does not always interpose in behalf of the innocent at once; and there mag he valuable ends to accomplish in reference to yourself, — in the discipline of your own spirit; in bringing out in your case the graces of gentleness, patience, and forgiveness; and in leading you to examine yourself and to understand your own character, — which may make it proper that he should not interpose immediately. It may be added that, however important time seems to us, it is of no consequence to God; nullum tempus occurrit (as the lawyers say), to him; and more important results mag be secured by delay than would be gained by an immediate interposition in correcting the evil and redressing the wrong. All that the promise implies is that justice ivill he done, but whether sooner or later must be left to him; and that our character will he finallg safe in his hands. % Fret not thyself. See Notes on ver. 1. ^ Because of

8 Cease fi'om anger, and forsake wrath; fret not thyself in any wise to do evil.

9 For evil-doers shall be cut

off: but those that wait upon the Lord, they shall inherit the earth.

10 For yet a little while, and

him who prospereth in his xvay. Because a wicked man has a prosperous life, or is not at once dealt with as he deserves. % Because of the man who hringeth wicked devices to pass. Because the man is allowed to accomplish his purposes of wickedness, or is not arrested at once in his schemes of guilt.

8. Cease from anger. That is, in reference to the ftict that there are wicked men, and that they are permitted to carry out their plans. Do not allow your mind to be excited with envious, fretful, wrathful, or murmuring feelings against God because he bears patiently with them, and because they are allowed a temporary prosperity and triumph. Be calm, whatever may be the wickedness of the world. The supreme direction belongs to God, and he will dispose of it in the best way. ^ And forsake ivrath. That is, as above, in regard to the existence of evil, and to the conduct of wicked men. % Fret not thyself in any toise. See ver. 1. Let the mind be entirely calm and composed. If To do evil. So as to lead you to do evil. Do not allow your mind to become so excited that you will indulge in harsh or malignant remarks; or so as to lead you to do wrong to any man, however wicked he may be. See always that you are right, whatever others may be, and do not allow their conduct to be the means of leading you into sin in any form. Look to your own character and conduct first.

9. For evil-doers shall he cut off. See ver. 2. This will be the termination of their course. They shall not. ultimately prosper. God will order all things in equity, and though such men now seem to be prosperous, and to be the objects of the Divine favour, yet all this is temporary. The day of retribution will certainly come, and they will be dealt with a3 they deserve. The reference here probably is to judgment in this life, or to the fact that God will, as a general law, show his disapprobation of the course of the wicked by judgments inflicted on them in this world. See Ps. Iv. 23, " Bloody and deceitful men shall not live out half their days," ProT. X. 27, " The years of the wicked shall be shortened." Comp. Job xv. 32. The idea here is that wicked men will be cut down before they reach the ordinary term of human life, or before they would be cut off if they were not wicked. Comp. vers. 35, 36. This is not indeed universally true, but there are instances enough of this kind to establish it as a general rule. Intemperance, voluptuousness, the indulgence of violent passions, and the crimes proceeding therefrom, shorten the lives of multitudes who, but for these, might have lived long on the earth. As it is a general rule that virtue, piety, the fear of God, temperance, honesty, and the calmness of spirit which results from these, tend to lengthen out life, so it is certain that the opposites of these tend to abridge it. Neither virtue nor piety indeed make it absolutely certain that a man will live to be old; but vice and crime make it morally certain that he will not. At all events, it is true that the wicked are to live but a little while upon the earth; that they soon loill, like other men, be cut down and removed; and therefore we should not fret and murmur in regard to those who are so soon to pass away. Comp. Ps. Ixxiii. ^ But those that tvait tipon the LoED. The pious; they who fear God and serve him. ^ They shall inherit the earth. Comp. Notes on ver. 3. See also vers. 11, 22, 25.

10. For yet a little ivhile, and the tvicked shall not be. The time will soon come when they shall pass away. The language " shall not be " cannot mean that they will cease to exist alto- P2 the wicked shall not he; yea, tliou slialt diligently consider liis place, and it shall not he.

11 But "the meek shall inherit the earth, and shall delight themselves in the abundance of peace.

12 The wicked i plotteth against the just, and gnasheth upon him with his teeth.

13 The Lord shall laugh at him; for he seeth that his day is coming.

gether, for the connexion does not demand this interpretation. All that is intended is that thev would be no longer on the earth; they would no longer live to give occasion for anxious thoughts and troubled feelings in the hearts of good men. ^ Yea, thou shalt diligentJii consider Ms place. The place where he lived; the house in which he dwelt; the office which he filled; the grounds which he cultivated. *[[ And it shall not be. Or rather, perhaps, as in the former member of the verse, he is not. That is, you will not see him there. His seat at the table is vacant; he is seen no more riding over his grounds; he is no more in the social circle wliere he found his pleasure, or in the place of business or of revelry: — you are impressed with the feeling that he is gone. You look where he was, but he is not there; you visit evei-y place where you have been accustomed to see him, hut he is gone. Alas! ivhere has he gone? Comp. Job xiv. 10.

]1. But the meek shall inherit the earth. See Notes on ver. 3. On the meaning of the word liere rendered meek^ see Notes on Ps. ix. 12, where it is rendered humble. The word properly denotes those who are afflicted, distressed, needy; then, those who are of humble rank in life; then, the mild, the gentle, the meek. The term here is a general one to denote those who are the friends of God, considered as meek, mild, gentle, humble, in contradistinction from the wicked who are proud and haughty; perhaps also, in this connexion, in contrast with the wicked as prosperous in life. It was probably this passage that the Saviour quoted in Matt. v. 5. ^ And shall delight themselves, (a) Shall prefer what is here referred to as the source of their happiness, or as in accordance with the desires of their hearts; (b) sh?dl Jin d actual delight or happiness in this. Though not rich and prospered in this world as the wicked often are, yet they will have their own sources of enjoyment, and will find happiness in that which they prefer. \\ In the abundance of peace. In abundant peace. In the tranquillity and quietness in which they spend their lives, in contrast with the jealousies, the contentions, and the strifes which exist among the wicked even when prosperous. They will have peace with God (Ps. xxix. 11; Ixxxv. 8; cxix. 165; Rom. v. 1); they will have peace in their own consciences; they will have peace in the calmness of a quiet and contented spirit; they will have peace with those around them, as they have no passions to gratify, and no object to secure, which will excite the envy, or stir up the wrath, of others.

12. The ivicked plotteth against the just. Marg., practiseth. The Hebrew word means to plot; to lie in wait; to plan; to purpose; to devise. See Ps. xxxi. 13. The meaning is, that wicked men lay their plans against the righteous, but that they will not be able to carry them out, or accomplish them, for they will be cut off, and the Lord will protect his friends. % And gnasheth tipon him ivith his teeth. An expression of rage or anger. See Notes on Ps. xxxv. 16.

13. The Lord shall laugh at him. See Notes on Ps. ii. 4. That is, he will regard all his attempts as vain — as not worthy of serious thought or care. The language is that which we use when there is no fear or apprehension felt. It is not that God is unfeeling, or that he is disposed to

14 Tlie wicked have drawn out tLe sword, and have bent their bow, to cast down the poor and needy, cuid to slay i such as be of upright conversation.

15 Their sword shall enter into theii- own heart, and thenbows shall be broken,

16 A '' little that a righteous man hath is better than the riches of many wicked.

deride man, but that he regards all such efforts as vain, and as not demanding notice on the ground of anything to he apprehended from them, % For he seeth that his day is coming. The day of his destruction or overthrow. He sees that the wicked man cannot he ultimately successful, hut that destruction is coming upon him. There is nothing ultimately to be apprehended from his designs, for his overthrow is certain.

14. The ivicked have draivn out the sioord. That is, they have prepared themselves with a full purpose to destroy the righteous. ^ And have bent their how. Literally, " have trodden the bow," in allusion to the method hy which the bow was bent: to wit, hy placing the foot on it, and drawing the string hack. ^ To cast down the poor and needy. To cause them to fall. ^ And to slay such as he of upright conversation. Marg., as in Heh., the upright of loay. That is, those who are upright in their manner of life, or in their conduct.

15. Their sword shall enter into their own heart. Their purposes will recoil on themselves; or they will themselves suffer what they had devised for others. See the same senti-

'ment expressed in Ps. vii. 15, 16; ix. 15; coinp. Esther vii. 10. % And their bows shall be broken. They will be defeated in their plans. God will cut them off, and not suffer them to execute their designs.

16. A little that a righteous man hath. Literally, Good is a little to the righteous, more than, etc. Our translation, however, has expressed the sense with sufficient accuracy. There are two things implied here: {a) that it happens not unfrequently tliat the righteous have little of the vvejilth of this world; and {h) that this little is to them of more real value, accompanied, as it is, with higher blessings, than the more abundant wealth which the wicked often possess. It is better to have but little of this world's goods with righteousness, than it is to have the riches of many wicked men — or the wealth which is often found in the possession of wicked men — with their ungodliness. It is not always true, indeed, that the righteous are poor; but if they are poor, their lot is more to be desired than that of the wicked man, though he is rich. Comp. Luke xvi. 19—31. ^ Is better than the riches of many wicJced. Of many wicked men. The small property of one truly good man, with his character and hopes, is of more value than would be the aggregate wealth of many rich wicked men with their character and prospects. The word rendered riches here — "jiTOH, hamon — means properly noise, sound, as of rain or of a multitude of men; then, a multitude, a crowd of people; and then, a multitude of possessions; that is, riches or wealth. The allusion here is not, as Professor Alexander supposes, to the tumult or bustle which often attends the acquisition of property, or to the disorder and disquiet which attends its possession, but simply to the amount considered as large, or as accumulated or brought together. It is true that its acquisition is often attended with bustle and noise; it vi true that its possessor has not often the i^cace and calmness of mind which the man has who has a mere competence; but the simple thought here is that, in reference to the amount, or the actual possession, it is better, ou the whole, to have what the poor, pious man has, than to have what many wicked men have, if it were all

17 For tlie arms 9 of tlie wicked shall be broken: but the Lord upholdeth the righteous.

18 The Lord knoweth the days of the upright; and their inheritance '■ shall be for ever.

19 They shall not be ashamed in the evil time; and in the days of famine they shall be satisfied.

20 But the wicked shall perish, and the enemies of the Lord

gathered together. It does more to makeamanliappyonearth; it furnishes a better prospect for the life to come.

17. For the arms of the wicked shall he droJcen. See Notes on Ps. x. 15. Tlie arm is the instrument by which we accomplish a purpose; and the meaning here is, that that will be broken on which the wicked rely, or, in other words, that their plans will fail, and that they will be disappointed, — as a man is rendered helpless whose arms are broken. Compare Notes on Job xx.xviii. 15. ^ £uf the Loed upholdeth the righteous. The Lord will sustain and strengthen him. While the plans of the wicked will be defeated, while they themselves will be overthrown, and fail to accomplish their pui'poses of wickedness, the Lord will uphold the righteous, and enable them fully to carry out their plans. Their great scheme or purpose of life, the promotion of the glory of God, and the salvation of their own souls, will be fully accomplished, — for in that purpose God will be their helper and friend.

18." The Loed knoiceth the days of the upright. See Notes on Ps. i. 6. He knows how long they will live, and all that will happen to them. He sees their whole course of life; he sees the end. It is implied here that his eyes are on all the allotted days of their life; on all that has been ordained for them in the whole course of their life; and that nothing can shorten the days appointed to them.. The wicked expect to live, hope to live, make their arrangem.ents to live; but their eyes cannot rest on the future, and they cannot see the end, — cannot tell precisely when they will be cut off. Some unexpected calamity— something which they cannot foresee — may come upon them, and cut short their dnys long before the expected time; but this cannot happen in respect to Him whose eyes are on the righteous. Nothing can prevent their reaching the time which he has fixed as the termination of their lives. ^ And their inlisTd ance shall he for ever. Shall be permanent, enduring. Perhaps all that was implied in this language, as it was used by the psalmist, was that they would coii- Untie, or would not be cut off as the wicked are; that is, that righteousness would contribute to length of days upon the earth (comp. ver. 9), yet the language suggests a higher idea, and is applicable to the righteous in respect to the promise that they will be put in everlasting possession of that which they "inherit" from God; that is, that they will be literally blessed for ever. They will have a sure inheritance on earth, and it will endure to all eternity in another world.

19. They shall not he ashamed in the evil time. In times of calamity and trouble. The word ashamed here refers to disappointment; as when one goes to a fountain or stream for water and finds it dried up. See Notes on Job vi. 20, and Ps. xxv. 2, 3. The idea here is, that when times of trouble and calamity come, in seasons of famine or want, they will find their expectations, arising from confidence ' in God, fully met. Their wants wil] be supplied, and they will find him to be their friend. % And in the days of famine they shall he satisfied. Their wants shall be supplied. God will provide for them. See ver. 25. This is in accordance with the general promises which are made in the Scriptures, that God will provide for the wants of those that trust in him. See Notes on ver. 3.

20. But the tdcJced shall perish. The general sentiment here is the same as in Ps. i., that the righteous shall he as the i fat of lambs: they shall consume; into smoke shall they consume away.

shall be prosperetl and saved, and that the wicked shall perish. See Notes on Ps. i. 4, 5. The word -perish here would be applicable to any form of destruction, — death here, or death hereafter, — for it is equivalent to the idea that they shall be destroyed. Wliether the psalmist means here to refer to the f ict that they will be cut off from the earth, or will be punished hereafter in the world of woe, cannot be determined from the word itself It is most probable, as appears from other parts of the psalm, that he refers particularly to the fact that they will be cut down in their sins; that their lives will be shortened by their crimes; that they will by their conduct expose themselves to the displeasure of God, and thus be cut off. The ivord used, however, would also express the idea of destruction in the future world in any form, and may have a significance beyond anything that can befall men in this life. Comp. 2 Thess. i, 8; Matt. XXV. 4G. ^ And the enemies of the Lord. All the enemies of God; all who can properly be regarded as his foes. ^ Shall be as the fat of lambs. Marg., the preciousness of lamhs. Gesenius renders this, like the beauty of the pastures. Professor Alexandei', like the precious (part) of lamhs; that is, the sacrificial parts, or the parts that were consumed in sacrifice. De Wette, as the sjjlendour of the pasture. The Vulgate and the LXX. render it, " the enemies of the Lord, as soon as they are honoured and exalted, shall fail as if they were smoke." liosenmiiller renders it as it is in our common version. It is not easy to determine the meaning. The word rendered /a^ — Ij^^, yakar — means properly that which is precious, costly, weighty, as precious gems; then, anything dear, beloved, or valuable; then, that which is honoured, splendid, beautiful, rare. It is in no

21 The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth.

other instance rendered fat; and it cannot be so rendered here, ex(j^pt as fat was considered valuable or precious. But this is a forced idea. The word ^3, kar, properly and commonly means a lamb; but it also may mean the pasture or meadoto where lambs feed. Psa. Ixv. 13: " Tlie pastures — Q*'~13, karim — are clothed with flocks." "isa. xxx. 23, " In that day shall thy cattle feed in large pastures" — where the same word occurs. It seems to me, therefore, that the interpretation of Gesenius, De Wette, and others, is the correct interpretation, and that the idea is, that the wicked in their pride, beauty, and wealth, shall be like the meadow covered with grass and flowers, soon to be cut down by the scythe of the mower, or by the frosts of winter. This image often occurs: Matt. vi. 30; Ps. xc. 5, 6; Isa. xl. 6-8; James i. 10; 1 Pet. i. 24. ^ They shall consume. The word here used means to be completed or finished; to be consumed or spent, as by fire, or in any other manner; to pine away by weeping. Lam. ii. 11; to vanish as a cloud or smoke, Job vii. 9. \ Into smoke. The meaning here is not that they will vanish as the fat of lambs does in sacrifice, but simply that they will pass away as smoke entirely disappeai's. All that there was of them — their wealth, their splendour, their power — shall utterly vanish away. This is spoken in contrast with what would be the condition of the righteous.

21. The loicked borroweth, and payeth not again. This is probably intended here, not so much to describe the character as the condition of the wicked. The idea is, that he will be in such a condition of want that he will be under a necessity of borrowing, but will not have the means of repaying what he has bor-

22 For such as he blessed of liim shall inherit the earth; and they that be cursed of him shall be cut off.

rowed, while the righteous will not only hftve enough for himself, but will have the means of showing mercy to others, and of giving to them what they need. The ability to lend to others is referred to as a part of the promise of God to his people, and as marking their condition as a pros- })erous one, in Deut. xv. 6: " And thou shalt lend unto many nations, and shalt not borrow." Comp. ch. xxviii. 12, 44. It is true, however, as a characteristic of a wicked man, that he will often be disposed to borrow and not pay again; that he will be reckless about borrowing and careless about paying; and that it is a characteristic of a good or upright man that he will not bori'ow when he can avoid it, and that he will be punctual and conscientious in paying what he has borrowed. ^ But the righteous showeth mercy, and giveth. That is, in this connexion, he is not under the necessity of borrowing of others for the supply of his wants. He has not only enough for' himself, but he has the means of aiding others, and has the disposition to do it. It is his character to show favours, and he has the means of gratifying this desire. ^ And giveth. Imparts to others. He has enough for himself, and has also that which he can give to others. Of course all this is designed to be general. It does not mean that this will universally be the case, but that the tendency of a life of piety is to make a man prosperous in his worldly atfairs; to give him what he needs for himself, and to furnish him with the means, as he has the disposition, to do good to others. Other things being equal, the honest, temperate, pure, pious man will be the most prosperous in the world: for honesty, temperance, purity, and piety produce the industry, economy, and prudence on which prosperity depends.

23 The steps « of a good man are i ordered by the Lord; and he delighteth in his way.

22. For such as be Messed of him. They who are his true fi-iends. ^ Shall inherit the earth. Seever. 9. ^ And they that be cursed of him. His enemies. ^ Shall be cut off: ver. 9. This verse suggests a thought of great importance, in advance of that which had been suggested before. It is that, after all, the difference in the ultimate condition of the two depends on the question whether tliey have, or have not, the favour of the Lord. It is not on the mere fact of their own skill, but it is on the fact that the one has secured the Divine favour, and that the other has not. It is not by mere human virtue, irrespective of God, that the result is determined; but it is that one is the friend of God, and the other not. This consideration will be found in the end to enter essentially into all the distinctions iu the final condition of mankind.

23. The steps of a good man are ordered hy the LoEP. Marg., established. The word rendered ordered means to stand erect; to set up; to found; to adjust, fit, direct. The idea here is, that all which pertains to the journey of a good man through life is directed, ordered, fitted, or arranged by the Lord. That is, his course of life is under the Divine guidance and control. The word good has been supplied here by our translators, and there is nothing corresponding to it in the original. It is simply there, " the steps of man are ordered," etc. Yet there can be no doubt that a good or pious man is particularly referred to, for the connexion demands this interpretation. The word steps here means his course of life; the way in which he goes. ^ And he delighteth in his toay. In his course of life; and, therefore, he blesses him. The general idea is that he is the object of the Divine favour, and is under the care of God.

24 Thongli * lie fall, lie shall not be utterly cast down: for the Lord upholdeth him ivith his hand.

25 I have been young, and now am old; yet « have I not seen the righteous forsaken, nor his seed begging bread.

2k Thoitf^Ji, he fall. That is, though he is soniotimes disappointed; though he is not always successful; though he may be unfortunate, — yet this will not be final ruin. The word here does not refer to his falling into sin, but into misfortune, disappointment, reverses, calamities. The image is that of a man who is walking along on a journey, but who stumbles, or falls to tlie earth — a representation of one who is not always successful, but who finds disappointment si)ring up in his path. ^ He shall not he utterli/ cast down. The word here used — h'^itD, tul — means to throne down at full length, to prostrate; then, to cast out, to throw away. Comp. Isa. xxii. 17; Jer. xvi. 13; xxii. 26 ^ Jonah i. 5, 15. Here it means that he would not be utterly and finally prostrated; he would not fall so that he could not rise again. The calamity would be temporary, and there would be ultimate prosperity. ^ For the Lord upholdeth him with his hand. It is by no power of his own that he is recovered, but it is because, even when he falls, he is held up by an invisible hand. God will not suffer him to sink to utter ruin.

25. I have been young. The idea in this whole passage is, " I myself have passed through a long life. I have had an opportunity of observation, wide and extended. When I was a young man I looked upon the world around me with the views and feelings which belong to that period of existence; when in middle life, I contemplated the state of things with the more calm and sober reflections pertaining to that period, and to the opportunities of wider observation; and now, in old age, I contemplate the condition of the world with all the advantages which a still wider observation and a longer experience give me, and with the impnrtial judgment which one has who is about to leave the world. And the result of all is a conviction that religion is an advantage to man; that God protects his people; that he provides for them; that they are more uniforndy and constantly blessed, even in their worldly affairs, than other men, and that they do not often come to poverty and want." There is a sad kind of feeling which a man has when he is constrained to say, " I have been young;" for it suggests the memory of joys, and hopes, and friends, that are now gone for ever. But a man may have some claim to respect for his opinions when he is constrained to say it; for he can bring to the coming generation such results of his own experience and observation as may be of great value to those who are " young." T[ And now am old. This demonstrates that this psalm was one of the later productions of its author; and the psalm has an additional value from this circumstance, as stating the results of a long observation of the course of affairs on the earth. Yet there is much that is solemn when a man is constrained to say, " I am old." Life is nearly ended. The joys, the hopes, the vigour of youth, are all gone. The mature strength of manhood is now no more. The confines of life are nearly reached. The next remove is to another world, and that now mxist be near; and it is a solemn thing to stand on the shores of eternity; to look out on that boundless ocean, to feel that earth, and all that is dear on earth, is soon to be left for ever. *l Yet have I not seen the righteous for - saken. Forsaken by God; so forsaken that he has not a friend; so forsaken that he has nothing with which to supply his wants. ^ l^or his seed begging bread. Nor his children beggarrJ. 'J'his was a remarkable testimony; and though it cannot be

26 He is i ever merciful, and lendeth; and his seed is blessed.

27 Depart from evil, and dvi good; and dwell for evermore.

affirmed that tlie psalmist meant to say literally that he had never, in any instance, met with such a case — for the language may have been intended as a general statement, — yet it may have been true to the letter. In the course of a long life it may have occurred that he had never met with such a case, — and if so, it was a remarkable proof of the correctness of the general remarks which he was making about the advantage of piety. It is not now universally true that the "righteous" are not "forsaken," in the sense that they do not want, or in the sense that their children are not constrained to beg their bread, but the following things, are true: (a) that religion tends to make men industrious, economical, and prudent, and hence tends to promote prosperity, and to secure temporal comforts; {b) that religion of itself \xnpoverishes no one, or makes no one the poorer; (c) that religion saves from many of the expenses in life which are produced by vicious indulgence j and (fZ) that, as a general rule., it saves men and their children from the necessity of public begging, and from the almshouse. Who are the inmates of the poor-houses in the land? AVho are the beggars in our great cities? Here and there, it may be, is one who is the child of pious parents, reduced by sickness or misfortune, or a want of practical good sense, — for religion does not alter the constitution of the mind, and does not impart the skill or talent on which so much of the success in life depends; but the great mass of persons in our almshouses, and of beggars in ihe streets, are themselves intemperate, or are the wives and children of the intemperate. They consist of those whom religion, as it would have made them virtuous and industrious, would have saved from rags and beggary. It may not now be literally true that any one who has been young, and who is become old, could say that he had not once seen the righteous forsaken nor his seed begging bread; but the writer of these lines, who has this day — the day on w-hich he pens them (Dec. 1, 1859) — reached the sixty-first year of his lite, and who is constrained to say " I have been young," though he may feel a reluctance to add, "but now am old," can say, as the result of his ow-n observation in the world, that, as a great law, the children of the pious are riot vagrants and beggars. As a great law% they are sober, industrious, and prosperous. The vagrants and the beggars of the world are from other classes; and whatever may be the bearing of religion on the destinies of men in the future world, in this world the eflfect is to make them virtuous, industrious, prudent, and successful if! their worldly afi'airs, so that their children are not left to beggary and want, but to respectability and to competence.

26. He is ever merciful. Marg., as in Heb., all the day. That is, it is his character; he is constantly in the habit of showing kindness. He does not do it at intervals, or only occasionally, but it is this that marks the character of the man. He is known by this. The word merciful here means kind, compassionate, benignant, — and particularly in this respect, that he is willing to lend to others when he has the means. % And lendeth. The wicked man borroivs, but does not pay again (ver. 21); the righteous man lends to his neighbour. ^ And his seed is blessed. His children; his posterity, as the result of this conduct on his part. The effect of what he does passes over from him to them, conveying rich blessings to them.

27. Depart from evil, and do good. This is the sum of all that is said in the psalm; the great lesson inculcated and enforced by all these references to the effects of good and evil conduct. All these results — all that men

28 For f tlie Lord loveth judgment, and forsalictli not liis sainls; they are preserved "' for ever: but -^ the seed of the wicked shall be cut off.

29 The righteous shall inherit the land, and dwell therein for

30 The 'J mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.

31 The law of his God is in his = heart: none of his ^ steps shall slide.

32 The wicked watcheth the

experience themselves, and all the eileots of their conduct on their posterity, enforce the great practical lesson that we should do good and avoid evil. These results of conduct are among the means which God employs to induce men to do right, and to abstain from what is wrong. ^ And dwell for evermore. That is, dwell in the land: meaning (in accordance with the general drift of the psalm) that righteousness will be connected with length of days and with prosperity; that its eftects will be permanent on a family, descending from one generation to another. See Notes on ver. 3.

28. For the Loed loveih judgment. That is, God loves that which is riglit; he loves to do right. The idea is, that such a recompense as is here adverted to, — that on the one hand, in rewarding with prosperity a pure and upright life — and that, on the other, in cutting off the wicked — is right and proper in itself; and that as God loves to do right, these consequences respectively may be expected to follow in regard to the righteous and the wicked. Comp. Ps. xi. 7. H And forsaketh not his saints. He manifests his sense of that which is right, by not forsaking his saints. ^ They are preserved for ever. They arc ever under his paternal eye, and he will keep them. It ivill be literally true that they will be preserved for ever, that they will nev?r be suffered to peri.sh, *\\ But the seed of the tvicked shall be cut off. See Notes on Ps. xxi. 10. Comp. ver. 22.

29. The righteous shall inherit the land. See ver. 3. The word inherit suggests the idea that they are heirs, and that God will treat them as his children. ^ And dioell therein for ever. Vers. 3, 18, 27.

30. The mouth of the righteous speaketh wisdom. That is. It is a characteristic of the righteous to speak wise things; not to utter folly. His conversation is serious, earnest, true, pure; and his words are faithful, kind, and just. This, as a part of human conduct, is one of the reasons why God will bless him with prosperity and length of days. ^ And his tongue talketh of Judgment That is, of just or righteous things. See Matt. xii. 35.

31. The laio of his God is in his heart. That is, he loves it; he thinks of it; he makes it the inward rule of his conduct: Deut. vi. 6; Ps. xl. 8. The word laiv here is a general term for the truth of God, — for all that he has revealed to guide men. As long as that truth is in the heart; as long as it is the object of love; as long as it is suffered to guide and control us, so long will our words and conduct be right. ^ None of his steps shall slide. Marg., goings. The idea is, that his course will be firm and steady. He will not fall into sin, and his life will be prosperous and happy. This is in accordance with the general sentiment in the psalm, that religion tends to promote prosperity, happiness, and length of days on the earth.

32. The tvicked watcheth the righteous, etc. Observes closely; looks out for him; has his eye on him, seeking an opportunity to slay him. See Notes on Ps. x. 8, 9. The sense is, that the wicked are the enemies of the righteous, and seek to do them wrong. It is a characteristic of the righteous, and seeketli to slay liim.

33 The Lord « will not leave him in his hand, nor condemn b him when he is judged.

wicked that they seek to destroy the righteous. This was manifested in the case of the prophets j in the case of the apostles; in the case of the Saviour; and it has been so manifest in the deaths of the martyrs, and all the persecutions which the Church has suffered, as to justify the general declaration that it is one of the characteristics of a wicked world that it desires to do this.

33. The LoED ivill not leave him in his hand. Comp. 2 Peter ii. 9. That is, He will rescue him out of the hand of the wicked; he will not leave him, so that the Avicked shall accomplish his purpose. The psalmist here undoubtedly means to refer mainly to what will occur in the present life — to the fact that God will interpose to deliver the righteous from the evil designs of the wicked, as he interposes to save his people from famine and want. The meaning is not that this will universally occur, for that would not be true; but that this is the gene7'al course of things; this is the tendency and bearing of the Divine interpositions and the Divine arrangements. Those interpositions and arrangements are, on the whole, favourable to virtue, and favourable to those who love and serve God; so much so that it is an advantage even in the present life to serve God. But this will be absolutely and universally true in the future world. The righteous will be lohollif and/or ever placed beyond the reach of the wicked. ^ Nor condemn hhniohen he is judged. Literally, He will not regard or hold him to be guilty when he is judged. He will regard and treat him as a righteous man. This may refer either {a) to a case where a judgment is pronounced on a good man by his fellow-men, by

34 Wait c on the Lord, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.

which he is condemned or adjudged to be guilty — meaning that God will not so regard and treat him; or {b) to the final judgment, when the cause comes before God — meaning that then he will regard and treat hira as righteous. Both of these are true; but it seems probable that the former is particularly referred to here. De Wette understands it in the latter sense; Rosenmiiller in the former. Rosenmliller remarks that the idea is, that the wicked, when he is not permitted to assail the righteous by violence, makes his appeal to the courts, and seeks to secure his condemnation there, but that God will not permit this. As he has saved him from violence, so he will interpose and save him from an unrighteous condemnation in the courts. This seems to me to be the true idea. Of course, this is to be understood only in a general sense, or as marking the general course of things under the Divine administration. On this subject, comp. Dr. Taylor's Lectures on Moral Government; vol. i., pp. 252 — 262. See also Butler's Analogy, passim.

34. Wait on the LoED. See Notes on ver. 9. Let your hope be from the Lord; depend wholly upon him; have such contidence in him as to expect his gracious interposition in your behalf. ^ And keep his way. Or, walk in the path which he commands. Do not turn from that at any time. Do not allow any temptation, or any opposition, to cause you to swerve from that path. % And he shall exalt thee to inherit the land. See vers. 3, 9, 18. ^ When the ^vic]ced are cut off, thou shalt see it. This implies that they would certainly be cut off, and that the righteous would be permitted to see the result of a course

35 I '^ have seen the -wicked in great power, and spreading himself like a i green bay tree.

36 Yet he passed away, and, lo, he ivas not: yea, I sought him, but he could not be found,

J Or, hre that groiielh in his otvn soil.

of righteousness and one of wickedness. It is not necessarily implied that they wouldhave any satisfaction in seeing the punishment of the wicked; but the meaning is, that they would be permitted to live so as to see that one course of life tended to secure the favour of God, and another to incur his displeasure; that there was an advantage in virtue and religion in this life; and the certainty that they would see this is adverted to as a motive for leading a life of piety. The result is so sure that a man may, if he live long, see it himself; and the fact that this is so should be an inducement for his leading a holy life. The psahnist proceeds, in vers. 35, 36, to illustrate this idea from his own observation.

35. I have seen. I have had an opportunity, in my long life (ver. 25), of witnessing the accuracy of the statement just made, that a righteous man may live to see a confirmation of the truth that wickedness, however prosperous the wicked man may be, will ■ lead to ultimate ruin, — as I have had an opportunity of seeing (vers. 25, 26) the ert'ect of a course of righteousness on the ultimate prosperity and happiness of its possessor. The same experience, with the same result, is referred to in Job v. 3. ^ In great power. The word here used — yiV, aritz — means properly terrible; inspiring terror. It is applied to God in Jer. xx. 11; and to powerful nations, Isa. xxv. 3. It is also used in a bad sense, as denoting violent, fierce, lawless, or a tyrant, Isa. xiii. 11; xxv. 4, 5; Job XV. 20; xxvii. 13. Here it may be used in the sense of one who was prosperous and mighty, and as referring to a man who wielded vast power; but there is connected with that also, undoubtedly, the idea that that power was wielded, not for purposes of benevolence, but for injustice, oppression, and wrong. It was a loicked man that w as thus powerful. ^ And spreading himself. The word here used means properly to be naked; to make naked; to empty; then, to pour oneself out; and then, to spread oneself abroad. It is apjilied here to a tree that seems to pour itself out, or to spread itself out in every direction,— sending its limbs aloft, and its branches far on every side. ^ Like a green bay tree. Marg., a green tree that grotoeth in its own soil. The bag tree is a species of laurel, but there is no evidence that the original word here refers particularly to this, or specifically to any other tree. The original word — rflTN, ezrahh — is derived from nil, zarahh, to rise; and then, to spring up as a plant does, and it properly means here, as expressed in the margin, a native tree; that is, a tree that grows in its own soil, or that has not been transplanted. Then, also, it comes to denote a native; one born in the country, not a foreigner: Lev. xvi. 29; xviii. 26, et al. The idea here is that a tree which thus remains in its own soil is more vigorous, and will attain to a larger growth, than one which is transplanted; and thus the figure becomes an emblem of a prosperous and mighty man. Perhaps, also, there is included here, respecting the man, the idea that he has grown up where Ik; is; that he has not been driven from place to place; that he has had uniibrm prosperity; that on the very soil which gave him birth he has risen to rank, to wealth, to power. His life has been spent in tranquil scenes, where everything seemed to be stable and secure; what his end will be, the psalmist states in the next verse.

36. Yet he passed awag. Comp, Notes on Job xx. 5. The allusion here, of course, is to the man, and not to tlie tree, though the grammatical

37 Mark the perfect man, and

behold the upright: for the end '■ of that man is peace.

construction might refer to either. The idea is that he passed out of view — he tras gone; he had no permanent abode on earth, but with all his pomp and splendour he had disappeared. Neither his prosperity, his greatness, nor his wealth, could secure him a permanent abode on earth. It might be said, also, in reply to this, that the good man passes away and is not. That is true. But the meaning here is, that this occurs so much more frequently in the case of a wicked man, or that wickedness is followed so often in this life by the judgment of God in cutting him otf, as to show that there is a moral government, and that that government is administered in favour of the righteous, or that it is an advantage in this life to be righteous. It cannot be meant that this is universally so here, but that this is the general rule, and that it is &o constant as to show that God is on the side of virtue and religion. \ And la, he was not. He was no more; there was no longer any such person. The word " lo " implies that there was some degree of surprise, or that what had occurred was not looked for or expected. The observer had seen him in great power, flourishing, rich, honoured; and, to his astonishment, he soon passed entirely away. % Yea, I sought him, hut he could not be found. This is intended to confirm what had been just said, or to show how completely he had disappeared. It might be supposed, perhaps, that his removal was only temporary — that he was still somewhere upon the earth; but the psalmist says that after the most diligent search, he could not find him. He had disappeared entirely from among men.

37. Mark the perfect man. In contrast with what happens to the wicked. The word perfect here is used to designate a righteous man, or a man who serves and obeys God. See Notes on Job i. 1. The word mark here means observe, take notice of The argument is, " Look ugon that man in the end, in contrast with the prosperous wicked man. See how the close of life, in his case, differs from that of a wicked man, though the one may have been poor and humble, and the other rich and honoured." The point of the psalmist's remark turns on the e}id, or the termination of their course; and the idea is, that the end of the two is such as to show that there is an advantage in religion, and that God is the friend of the righteous. Of course this is to be understood in accordance with the main thought in the psalm, as affirming what is of general occurrence. % And behold the upright. Another term for a pious man. Religion makes a man upright; and if a man is 7iot upright in his dealings with his fellow-man, or if what lie professes does not make him do right, it is the fullest proof that he has no true piety,! John iii.7,8. '\\For the end of ihut man is peace. De Wette renders this, Denu Nachkommeu hat der Mann Friedens; — " For a future has the man of peace." So it is rendered by the Latin Vulgate: Sunt reliquiae homini pacifico. So the LXX. So also Hengstenberg, Rosenmiiller, and Prof. Alexander. Tholuck renders it, as in our version, " It shall go well at last to such a man." It seems to me that the connexion demands this construction, and the authority of Tholuck is sufficient to prove that the Hebrew will admit of it. The word rendered end — JT'irTN, ahharith — means properly the last or extreme part; then, the end or issue of anything,— that w^hich comes after it; then, the after time, the future, the hereafter: Isa. ii. 2; Micah iv. 1; Gen. xlix. 1; Dan. x. 14. It may, therefore, refer to anything future; and would be well expressed by the word hereafter; — the hereafter of such a man. So it is rendered my last end in Num. xxiii. 10; latter end. Num. xxiv. 20; tJieir end, in Ps, Ixxiii.

38 But/ the transgressors shall be destroyed together: the end of the wicked shall be cut off.

39 But the salvation of the righteous is of the Lord; he is their strength in the time of trouble.

40 And the Lord shall help them, and deliver them; he

shall deliver them from the wicked, and save them, because they trust in him.

17. Ifc miglit, therefore, refer to all the future. Tlie connexion — the contrast with what happeus to the wicked, vers. 36, 38 — would seem to imply that it is used here •particularly and especially v/itli reference to the close of life. The contrast is between the course of the one and that of the other, and between the termination of the one course and of the other. In the one case, it is ultimate disaster and ruin; in the other, it is ultimate peace and prosperity. The one issues in, or is followed hy death and ruin; the other is succeeded by peace and salvation. Hence the word may be extended without impropriety to all the future, — the whole hereafter. The word peace is often employed in the Scriptures to denote the effect of true religion, {a) as implying reconciliation with God, and {b) as denoting the calmness, the tranquillity, and the happiness which results from such reconciliation, from his friendship, and from the hope of heaven. See John xiv. 27; xvi. 33; Rom. v. 1; viii. 6; Gal. V. 22; Phil. iv. 7. The meaning here, according to the interpretation suggested above, is, that the future of the righteous man — the whole future — would be peace; («) as a general rule, peace or calmness in death as the result of religion; and {h) in the coming world, where there will be perfect and eternal peace. As a usual fact religious men die calmly and peacefully, sustained by hope and by the presence of God; as a universal fict, they are made haj)py for ever beyond tlie grave.

38. But the transgressors. Sinners; violators of the law of God. ^ Shall be destroyed together. The word together here — "iin^. yahhdav — means \n' o'^Qrly?i union of them: then, together — either (a) in one place, Gen. xiii. 6, — or (b) at one time, Ps. iv. 8; or (c) all as one, Ps. xiv. 3, — or {d) mutually with one another, as when men strive together, Deut. xxv. 11. The idea here is, that one would be destroyed as well as another; that there would be no exception; that they would go to the same ruin. They might be destroyed at different times, or in diflferent modes, but it would be the same destruction in the end. ^ The end of the wicked. The future of the wicked. The same word is used here which occurs in ver. 37, as applied to the righteous. The meaning is, that while the future of the one would be peace, the future of the other would be a cutting off, or destruction. 1 Shall be cut off. That is, they shall be cut off"; or, there will be a cutting off*. This means here, evidently, {a) that as an ordinary fact they would be cut down before they had reached the full limit of their course, vers. 35, 36; {b) in the future world they would be cut off" from hope and happiness for ever.

39. But the salvation of the righteous is of the LoED. Or, salvation comes to the righteous from the Lord. While the wicked are cut off, the righteous shall be safe. There are evidently two ideas here: (1) that there ^oill be salvation to the righteous, while the wicked are cut off"; (2) that this comes from the Lord, and not from themselves. It is not owing to any power of their own that they are safe, but is solely because they are kept by the Lord. % He is their strength in the time of trouble. See Notes on Ps. ix. 9; xviii. 2.

40. And the Lord shall help them. He will interpose to defend them when they are in danger and in trouble.

^ And deliver them. Rescue them from their dangers, and from the power of the wicked. ^ He shall deliver them fromthetcicked. From all the attempts of the wicked to destroy them. ^ And save them. Or, preserve them. He will keep them to everlasting life. ^ Because they trust in him. They rely on him, and not on themselves. This verse is a summing up of the sentiments of the psalm, and is designed to confirm the main thought which runs through it, to wit, that we should not fret, or murmur, or repine at the prosperity of wicked men, ver. 1. The reason ultimately assigned for this is, that whatever may be the danger of the righteous from the designs of wicked men, they will in the end be safe. It will go well with them, for the Lord will keep them. The general course of thought iu the psalm is, that, whatever prosperity the wicked now have, it is temporary, for they will soon be cut otf; and that whatever troubles now come upon the righteous, they too are temporary, and that their hereafter — their futurity — will be blessedness and peace. There is a moral government: God is the friend of the righteous; along the path of the present life there are proofs that he is so, and beyond the present life he will show himself to be so in their eternal peace. He is the enemy of the wicked; there are evidences in the present life that he is so, and this will be fully and finally manifested in their destruction in the future world. The argument in the psalm, indeed, is mainly drawn from the present life, — from what there is to encourage virtue and goodness in the blessings which religion scatters on earth, and by the peaceful termination of the course — as well as from what there is to discourage wickedness and vice, in the fact that the wicked will bi cut down and pass away. The argument is, that if this life were all, there are encouragements here to virtue and goodness. In Ps. Ixxiii., which in some respects resembles tliis psalm, the arn:nnient which satisfied the mind of the troubled psalmist — troubled at the prosperity of the wicked — is drawn mainly from the future world. Here it is drawn chiefly from the present life; and the main thought here — the practical lesson from the psalm — is, that even with reference to the life that now is — to its security, to its peace, to its blessedness, and to its happy close — it is an advantage to be righteous. It is better to have God for our friend in life, and our support in death, than to have all the external prosperity of wicked men.

I. Author of the psalm. — The psalm purports to have been Avi-itten by David, and there is no reason to doubt that it was composed bj' him. There is no tradition to the contrary, and there is nothing in the psalm inconsistent with such a supposition,

II. The title. — The psalm is said in the title to be designed " to bring to remembrance." The same title occurs in Ps. Ixx., though there is no resemblance between the two, except that they both have reference to the attempts and purposes of the enemies of David, and to trials in ditierent forms which had come from them. The Latin Vulgate renders this, "A Psalm of David, for remembrance concerning the Sabbath." The Scptuagint renders it in the same manner. I'he Arabic: " In which there is a mention of the sabbath." Whence these allusions to the sabbath were derived is unknown, as there is nothing in the Hebrew corresponding with them. The Chaldee Paraphrase has pretixed, " For a good memorial concerning Israel." The Hebrew tenn used — '^'^3Tn?> lehazkir— means simply /or bringin'ff to remembrance, or for reminding. The meaning is, that it is a record for the purpose of reminding; that is, of keeping up the remembra7ice of something which had occurred in his own experience, and which might be useful to himself or to others; the record of some valuable lessons which had been learned from what he had experienced in the trials refeiTcd to. Comp. Gen. xl. 14; 1 Kings x^di. 18; Ezek. xxi. 24. Gesenius {Lex.) renders it, " To bring to remembrance, sc, oneself with God." Grotius says of it, " This psalm is designed to inculcate the perpetual romembrance of David and liis sin, and of the pardon that was granted." There can be no doubt that the psalm had this design of making a permanent record of an important event in the life of the author, or of his experience in a time of great calamity; but why this title was affixed only to this psalm and to Ps. Ixx. is wholly unknown. There are many other psalms to which, it would seem, the title might have been prefixed Avith equal propriet)^, as containing important reminiscences of trials, and of religious experience under those trials.

III. Occasion of the psalm. — The particular time or occasion on which the psalm was composed is unknown. There are no recorded events in the life of David to wdiich this psalm would be particxdarly applicable, though, iii a life of trial and suffering such as his was, there can be no doubt that there may liave been many such occasions. It is impossible now, however, to fix the exact time or occasion with any degree of accuracy or probability. What is known is, that it was with reference to sickness (vers. 3-8, 10, 11), and to the neglect Avhich was evinced, and the cruel treatment Avhicli he received, in siclcness (vers. 11, 12, 19, 20).

IV. The contents of the psalm.

(1.) The psalm describes the condition of one who Avas suffering from sickness, vers. 2, 3, 5, 7, 8, 10, 11. Some have supposed that this is merely figurative language, and that it is designed to represent calamity, trouble, sorrow, heaAdly pressing upon him as if he Avere sick; others have supposed that it is intended to refei', not to David, but to the people of Israel as afflicted and persecuted, represented under the image of one sufferuig from disease; but the most natural and obvious interpretation is to regard it as a literal description of one Avho Avas suffering under some fomi of disease. There Avere doubtless occasions in the long life of DaA'id Avhen this actually occurred; and there are occasions in the lives of the people of God of a similar kind, sufficiently numerous to make it proper that an inspired record of the experience of a good man thus sufteiing should be preserved, as an example of the proper spirit to be manifested in sickness. "What Avas the character or nature of that sickness may appear in the examination of the particular expressions in the record.

(2.) The condition of the sufferer as aj^L^ravatcd by two things:

(rt) By the neglect of his friends, — by their turning aAvay from him in his trials, ver. 11;

{b) By the efforts of his enemies, — taking advantage of his sickness, and bringing against him accusations which he Avas not then able to meet, A'-er. 12.

(3.) He himself traces all these trials, arising either from his disease or from the attacks of his enemies, to his own sins, and regards them all as the expression of the Divine displeasure against his transgressions, vers. 3, 4, 5, 18. The effect of his suffering from sickness Avas to bring his sins to remembrance — an effect not uncommon, and, under the Providence of God, not undesigned — though he may have erred, as the afflicted often do, in supposing that his sickness Avas a specific punishment for sin, or Avas intended to con-ect him for some particular transgression.

(4.) His OAvn calmness and meekness in respect to the charges Avhich, amid his other trials, his enemies brought against him, vers. 13, 14. He says that he was like a deaf man that did not hear, and like a dumb man that did not open his mouth. He seemed not to hear anything that Avas said to his disadvantage, and he Avas as silent as though he had been dumb.

(5.) His earnest prayer for the interposition of God in these circumstances of sickness and trial, vers. 15-22. He says that his only help is in God, ver. 15; he prays that God will not alloAv his enemies to triumph over him, ver. 16; he says that he is ready to halt, or that his strength is nearly exhausted, and he fears that his patience will utterly give Avay, ver. 17; he says that he Avill confess all his sin, ver. 18; he refers to the fact that his enemies are " liA^ely," and are on the alert for his fall, vers. 19, 20; and in vicAv of all this, he earnestly calls on God to save him, A-ers. 21, 22.

There is a striking resemblance betAveen this psalm and Ps, vi., in the general structure, and in some of the particular expressions. Both appear to have been composed in a time of sickness, though not probably in the same sickness; and both express substantially the same feelings. Tlie forty-first psalm, also, appears to have been composed on a similar occasion. In a rcA^elation adapted to mankind, and designed to be applicable in its instructions and promises to the various conditions in Avliich men are placed on tl)o earth, it Avas to be presiuiud that tlicrc would be a n(it an-

A Psalm of David to bring to h remembrance.

r\ LORD, rebuke me not in tliy ^ wrath; neither chasten me in thy hot displeasure.

2 For thine arrows ^ stick fast

in me, and thy hand presseth me sore.

8 There is no soundness in my flesh, because of thine anger; neither is there amj i rest in my bones, ^ because of my sin.

frequent reference to the sick bed — to the trials on a couch of languishing. And in an inspired book of devotion., like the book of Psalms, designed to illustrate the nature of piety in the various and diversified situations of life, the object of a revelation could not be fully accomplished without an illustration of the feelings of piety in the time of sickness, and in the prospect of death,— for such scenes must occur La the world, and it is eminently in such scenes that we desire to know what is the proper feeling to be cherished; what true religion is at such a time; what it will do to sustain and comfort the soul. The book of Psalms, therefore, would not have been complete Avithout such an illusti-ation of the nature of piety; and hence it Avas every way probable that psalms like this would be composed, and every way improbable that no such psalms would be found in a book of inspired devotion. It seems to me, therefore, unnatural, and not demanded by any proper -siews of interpretation, to regard this psalm, and the other similar psalms, as l)e Wette, Hengstenberg, Rosenmiiller and others do, and as the Chaldee Paraphrase and Jarchi do, as descriptive of general calamity, Utiglilck; — or of calamity coming upon a people —rather than a particxdar affliction in the form of sickness coming upon an individual. The great value of the book of Psalms consists in the fact that it furnishes illustrations of the nature and power of true religion in all the varied circumstances of the hves of individual friends of God.

1. O Lord, rebuke me not in thy ivratJi. See Notes on Ps. vi. 1, where the same language occurs, except in the change of a single Hebrew tvord, i. e., wrath, though expressing the same idea. ^ Neither chasten me in thy hot displeasure. See Notes on Ps. vi. 1. The Hebrew in both is the same, except that in this place the negative particle is omitted, but without affecting the sense. It is not improbable that the one was copied from the other, or that this was composed with the language of the former in the memory. Thus we often use language with which we are familiar, as being well adapted to express our ideas.

2. For thine arrows stick fast in me. See Notes on Job vi. 4. The word rendered stick fast — DTO* nahhath — means properly to go or conie down; to descend; and the literal idea here would be, " thine arrows come down upon me." It is not so much the idea of their sticking fast when in the wound or flesh; it is that they come down upon one, and pierce him. The meaning is, that he was afflicted as if God had wounded him with arrows, — arrows which pierced deep in his flesh. Comp. Notes on Ps. xlv. 5. The allusion is to the disease with which he was afflicted. * ^ And thy hand presseth me sore. The same word is here used which in the former part of the verse is rendered stick fast. The idea is, that the hand of God had descended or come doion upon him, prostrating his strength, and laying him on a bed of pain.

3. There is no soundness in my flesh. There is no sound place in my flesh; there is no part of my body that is free from disease. The word here used — Dri73, methom — occurs only in Judges XX. 48, where it is rendered meyi; in Isa. i. 6, and in this place, where it is rendered soundness. See Notes on Isa. i. 6. It means that the body was wholly diseased; but what was the nature of the disease we are not informed. It would seem, however, that it was some cutaneous disease, or some disease that produced outward and loathsome cruj)-

4 For mine iniquities are gone over mine ' head; as an heavy

tions that made his friends withdraw from him, vers. 7, 11; comp. Ps. xli. 8. ^ Because of thine anger. That is, he regarded this as a punishment for sin; a specific manifestation of the Divine displeasure on account of some particular oft'ence or act of transgression. He does not refer, however, to the particular sin which he regarded as the cause of his sickness, and it is probable that this is just an instance of that state of mind, often morbid, in which we consider a particular calamity that comes upon us as a special proof of the Divine displeasure. There are, undoubtedly, cases when sickness may be properly thus regarded; — but it should be observed that, as this is not the universal rule in regard to sickness and other trials, — as they come upon us under general laws, and because in sweeping over a community they often fall upon the righteous as well as the wicked, — we should not infer at once when ive are sick or otherwise afflicted, tnat it is for any particular sin, or that it is proof of any special displeasure of God against us. It is undoubtedly right to regard all affliction as having a close connexion with sin, and to allow any calamity to suggest to us the idea of our depravity, for sin is the original cause of all the wretchedness and woe on earth; but under this general law v/e cannot always determine the ^;ariicular reason why calamity comes on us. It may have other purposes and ends than that of being a specific punishment for our ottences. ^ Neither is there any rest in my hones. Marg., peace or health. The Hebrew word means peace. The idea is, that there was no comfort; no rest. His bones were filled with constant pain. The flesh and the hones constitute the entire man; and the idea here is, that he was universally diseased. The disease pervaded every part of the body. ^ Because of mg sin. Ke- garding his sin as the immediate cause of his suffering. In a general sense, as has been remarked above, it is not wrong to regard sin as the cause of all our misery, and we mny allow our sufiering to be, in some degree, a measure or gauge of the evil of sin. The error consists in our regarding a particular form of trial as the punishment of a particular sin. The effect in the case of the psalmist was undoubtedly to bring to remembrance his sins; to impress his mind deeply with a sense of the evil of sin; to humble him at the recollection of guilt. This effect is not improper or undesirable, provided it does not lead us to the conclusion, often erroneous, that our affliction has come upon us on account of a particular transgression. That mag be so indeed; but the idea that that is the universal rule in regard to affliction is one which we are not required to entertain. See Notes on Luke xiii. 1-5.