Psalms
The title of this psalm is, " To the chief Musician, Maschil, for the sons of Korah." On the phrase " To the chief Musician," see Notes on the title to Ps. iv. On the term Maschil, see Notes on the title to Ps. xxxii. This title is prefixed to eleven psalms. It properly means, as in the margin, giving instruction. But why such a title was prefixed to these psalms rather than to others is unknown. So far as appears, the title, in that sense, would be applicable to many other psalms as well as to these, whether understood in the signification of "giving instruction" in general, or of "giving instruction" on any particular subject. It is not easy to give an account of the origui of such titles long after the occasion for affixing them has passed away. The phrase " for the sons of Korah" is rendered in the margin "of the sons," etc. The Hebrew may mean for the sons of Korah; of the sons of Korah; or to the sons of Korah, as it is here rendered by Prof. Alexander. The LXX. render the title " For the end — eis t6 TeA.os: — for understanding, eis arvvecriv: — to the sons of Korc, Tots viots Kope." So the Latin Vulgate. De "Wette renders it, "A poem of the sons of Korah." The psalms to which this title is prefixed are tlie xlii., xliv., xlv., xlvi., xlvii., xlviii., xlix., Ixxxiv., Ixxxv., Ixxxvii., lxxx\'iii. So far as the title is conceraed, it may mean either that the psalms were dedicated to them, or that they were submitted to them for arranging the music; or that they were designed to be emplo5-ed by them as leaders of the music; or that they were the authors of these psalms, that is, that the psalms thus indicated emanated from tlieir body, or were composed by one of their number. Which of these is the true idea must be determined, if determined at all, from some other source than the mere title. The sons of Korah were a family of Levitical singers. Korah was a great-grandson of Levi, (Num. xvi. 1). He was united with Dathan and Abii-am in opposition to
SEoses, and was the leader of the conspiracy. Num. xvi. 2; Jude 11. Korah had three sons, Assh-, Elkanah, and Abiasaph (Ex. vi. 24); and of their descendants David selected a number to preside over the music of the sanctuary, 1 Chron. vi. 22, 23, 31; and they continued in this ser'vice until the time of Jehoshaphat, 2 Chron. xx. 19. One of the most eminent of the descendants of Korah, who was emplojed especially in the musical service of the sanctuary, was Heman: 1 Chron. vi. 33, " Of the sons of the Kohathites; Heman, a singer." The sons of Heman were appointed by David, in connexion with the sons of Asaph, and of Jeduthun, to preside over the music: 1 Chron. xxv. 1, 4, 6; 2 Chron. v. 12; xxix. 14; xxxv. 15. See Notes on the title to Ps. xxxix. The general appellation, the " sons of Korah," seems to have been given to this compan}' or class of singers. Their office was to preside over the music of the sanctuary; to arrange tunes for the music; to distribute the parts; and^^ossibly to funiish compositions for that service. Whether, however, they actually composed any of the psalms is uncertain. It Avould seem that the usual custom was for the author of a psalm or hymn designed for public service to deliver it, when composed, into the hands of these leaders of the music, to be employed by them in the public devotions of the people. Thus, in 1 Chron. xvi. 7, it is said, "Then on that day David delivered first this psalm, to thank the Lord, into the hand of Asaph and his brethren^ Comp. 2 Chron. xxix. 30. See also Notes on the title of Ps. 1.
It is not absolutely certain, therefore, who composed this psalm. If it was written by David, as seems most probable, it was with some reference to the "sons of Korah;" that is, to those who presided over the music of the sanctuar\'. In other words, it was prepared especially to be used by them in the sanctuaiy, in contradistinction from psalms wliich had a more general reference, or which were composed for no such specific design. If B it was Avritten hj the sons of Korah, that is, by any one of their number, it was intended by the author, undoubtedly, to ilhistrate the feelings of a man of God in deep trials; and the language and the allusions were probably drawn from the history of David, as furnishing the best historical instance for such an illustration of feeling. In this case, the language would be that of one placing himself in imagination in sucli circumstances, and giving in poetic form a description of the emotions which would pass through his mind, as if the}' were ids own, — unless it be supposed that one of the sons of Korah, the author of the psalm, had actuallj- experienced such trials himself. I regard the former as the most probable supposition, and consider that the psalm was composed by David specitically for the use of the leaders of the music in the sanctuary. The name of the author may have been omitted because it was so well understood who he was that there was no need to designate him.
There is a very marked resemblance between this psalm and the forty-third. Tliey were composed on a similar, if not on the same occasion; and the two might be united so as to constitute one connected psalm. In fact, they are thus united in thirty-seven codices of Kennicott, and in nine of De Rossi. The structure of both is the Siime, though they are separated in most of the Hebrew j\[SS.,inthe Septuagint and Latin Yulgate, in the Chaldee Paraphrase, and in the Sj-riac and Arabic versions.
The forty-second psalm consists of two parts, marked by the burden or refrain m vers. 5 and 11; and if Psalm xliii. were regarded as a part of the same composition, the two would be divided into three parts, marked by the same burden or refrain, in Ps. xlii. 5, 11, and xliii. 5. Of these parts the general structure is similar, containing (a) an expression of trouble, sorrow, despondency; and then (/>) a solemn ai)peal of the author to his own soul, asking why he should be cast down, and exhorting liimself to put his trust in God.
composed by Darid, if he wrote it,— or the occasion which was supposed by the author, if that author Avas one of the sons of Korah, — is not certainly known. The psalm agrees best with the su])positi<in that it was in the time of the rebellion of Al)salom, when David was driven from his tiirone, and from the place which he had appointed for the worship of God after he had removed the ark to Mount Zion, and when he was an exile and a wanderer beyond the Jordan, 2 Samuel xv.-xviii.
The psalm records the feelings of one who had been driven away from the place Avhere he had been accustomed to worship God, and his recollections of those sad days Avhen he endeavoured to comfort himself in his despondency by looking to God, and by dwelling on his promises.
I. In the first part (vers. 1-5) there is
(2) His tears under the reproaches of his enemies, while they said, " Where is thy God.^" ver. 3.
(3) His remembrance of the former days when he had gone Avith the multitude to the house of God; and the expression of a firm belief, implied in the language used, that he luouhl ga again to the house of God, and Avitli them would keep " holyday," ver. 4. See Notes on that verse.
(4) Self-remonstrance for his despondency, and an exhortation to himself to arouse and to trust in God, Avith the confident assurance that he Avould jet be permitted to praise Him, ver. 5.
II. The second part contains a series of similar reflections, vers. 6-11,
(3) A further statement of his troubles, as derived from the reproaches of his enemies, as if a SAvord penetrated CA'en to his bones, A"er. 10.
(4) Self-remonstrance again for his despondency, and an exhoi'tation to himself to trust in God (in the same language Avith Avhich the former part of the psalm closes), ver. 11.
The idea of the Avhole is, that we
To the cliicf Musiciiin, * Mascliil, for the sons of Korah.
1 Or, A Psalm giving instruction to the sons, etc.
should 7iot be ovcrwhclmod or cast down in trouble; that we should confide in God; that we should be cheerful, not desponding; that we should go to God, whatever may happen; and that wo should feel that all will yet be well, that all will be overruled for good, and that brighter and happier days will come. IIow often have the people of God occasion to use the language of this psalm! In a world of trouble and sorrow such as ours is; in a world where the friends of God have often been, and may again be, persecuted; in the anguish which is felt from the ingratitude of children, kindred, and friends; in the distress which springs np in the heart when, from sickness or from any other cause, we are long deprived of the privileges of public Avorship— in exile as it were from the sanctuary — how imperfect would be a book professing to be a revelation from God, if it did not contain some snch psalm as this, so accurately describing the feelings of those who ai'e in such circumstances; so adapted to their wants; so well fitted to direct to the true source of consolation! It is this adaptedness of the Bible to the actual requirements of mankind, — this accurate description of the feelings which pass through our own mind and heart, — this constant direction to God as the true source of support and consolation — which so much endears the Bible to the hearts of the people of God, and which serv(.'s, more than any arguments from miracle and prophecy — valuable as those arguments are — to keep np in their minds the conviction that the Bible is a Divine revelation. Psalms like this make the Bible a complete book, and show that He who gave it " knew what is in man," and what man needs in this vale of tears.
1. As the hart pantefh after the toater-hrooks. Marg., hrayeth. The word rendered hart — 5^K, ayt/al — means commonly a stag, hart, male deer: Dent. xii. 15; xiv. 5; Isa. XXXV. 6. The word is masculine, hut in this place is joined with a feminine verb, as words of the common gender may be, and thus denotes a hind, or
A S the hart = panteth after the ■^ water-brooks, so panteth my soul after thee, O God.
female deer. The word rendered in the text panteth, and in the margin hrayeth — 2^^?, arag — occurs only in this place and in Joel i. 20, where it is applied to the beasts of the field as " crying'^ to God in a time of droug-.t. The word properly means to rise; to ascend; and then, to look np towards anything; to long for. It refers here to the intense desire of the hind, in the heat of day, for water; or, in Joel, to the desire of the cattle for water in a time of drought. Luther renders it "cries;" the Septuagint and Vulgate render it simply " desires. '^ Neither the idea oi 'panting nor braying seems to be in the original word. It is the idea of looking for, longing for, desiring, that is expressed there. By zvater-hrooks are meant the streams that run in vallies. Dr. Thomson (Land and the Book, vol. i., p. 253) says, "I have seen large flocks of these panting harts gather round the water-brooks in the great deserts of Central Syria, so subdued by thirst that you could approach quite near them before they fled." There is an idea of tenderness in the reference to the word hart here — female deer, gazelle— which would not strike us if the reference had been to any other animal. These are so timid, so gentle, so delicate in their structure, so much the natural objects of love and compassion, that our feelings are drawn towards them as to all other animals in similar circumstances. We sympathize with them; we pity them; we love them; we feel deeply for them when they are pursued, when they fly away in fear, when they are in want. The following engraving will help us more to appreciate the comparison employed by the psalmist. Xothing could more beautifully or appropriately describe the earnest longing of a soul after God, in the circumstances of the psalmist, than this image. T[ So
2 My soul ^ tliirstetli for God, for the living: God: when * shall
panieth my soul after thee, O God. So earnest a desire have I to come before thee, and to enjoy thy presence and thy favour. So sensible am I of want; so much does my soul need something that can satisfy its desires. This was at first applied to the case of one who was cut off from the privileges of public worship, and
I come and appear before God?
is experienced when one who loves God is cut off by any cause from communion with him.
2. My soul thirsteth for God. That is, as the hind thirsts for the running stream. ^ For the living God. God, not merely as God, without anything more definitely specified, but God considered as living, as himself pos-
•who was driven into exile far from the place where he had been accustomed to unite with others in that service (ver. 4); but it will also express the deep and earnest feelings of the heart of piety at all times, and in all circumstances, in regard to God. There is no desire of the soul more intense than that which the pious heart has for God; there is no want more deeply felt than that which sessing life, and as having the power of imparting that life to the soul. ^ When shall I come and appear hefore God / That is, as I have been accustomed to do in the sanctuary. When shall I be restored to the privilege of again uniting with his people in public prayer and praise? The psalmist evidently expected that this w^ould be; but to one who loves public worship the time seems long
3 My tears have been my meat day and niglit, wliile tliey continually say unto m«^ Where is thy God?
when he is prevented from enjoying that privilege.
3. Ml/ tears have been mi/ meat. The word rendered tears in this place is in the singular number, ami means literally iveeping. Comp. Ps. xxxix. 12. The word meat here means literally bread, and is used in the general signification of food, as the word meat is always used in the English version of the Bible. The English word mectf,, which originally signified food, has been changed gradually in its signification, until it now denotes in common usage animal food, or flesh. The idea here is, that instead of eating, he had loept. The state described is that which occurs so often when excessive sorrow takes away the appetite, or destroys the relish for food, and occasions fiisting. This was the foundation of the w^hole idea of fasting, — that sorrow, and especially sorrow for sin, takes away the desire for food for the time, and leads to involuntary abstinence. Hence arose the correlative idea of abstaining from food with a view to promote' that deep sense of sin, or to produce a condition of the body which would be favourable to a proper recollection of guilt. ^ Day and night. Constantly-; without intermission. See Notes on Ps. i. 2. "^ IVhlle they contimially say tinto me. While it is constantly said to me; that is, by mine enemies. See ver. 10. ^ Where is thy God? See Ps. iii. 2; xxii. 8. The meaning here is, " He seems to be utterly forsaken or abandoned by God. He trusted in God. He professed to be his friend. He looked to liim as his protector. But he is now forsaken, as if he had no God; and God is treating him as if he were none of his; as if he had no love for him, and no concern about his welfare."
4 When I remember these tilings, I pour out my soul in me: for I had gone with tlie multitude; I went with them to
These sorrows; this banishment from the house of God; these reproaches of my enemies. The verb here used is in the future tense, and would be appropriately rendered " I ^vill remember these things, and I idll pour out my soul within me." That is, it is not a mere recollection of the past, but it indicates a state or purpose of mind — a solemn resolution to bear these things ever in remembrance, and to allow them to produce a proper impression on his mind and heart that w^ould not be effaced by time. Though the future tense is used as denoting what the state of his mind tvould be, the immediate reference is to the past. The sorrows and afflictions which had overwhelmed him were the things he would remember. ff I pour out my soul in me. Heb., upon me. See Notes on Job xxx. 16. The idea is derived from the fact that the soul in grief seems to be dissolved, or to lose all firmness, consistency, or pow'er, and to be like water. We speak now of the soul as being melted, tender, dissolved, with sympathy or grief, or as over- Jloioing \\\t\\ '^oy. ^ For I had gone with the multitude. The word here rendered multitude — "ID. sach — occurs nowhere else in the Scriptures. It is supposed to denote properly a thicket of trees; a thick w^ood; and then, a crowd of men. The LXX. render it, " I will pass on to the place of the wonderful tabernacle,'* — (TK}]vijg ^av[xx(Tr)ig. So the Latin Vulgate. Luther translates it, "multitude," Ilatfen. The Hebrew verb is in the future — " I shall pass," or " when I pass," indicating a confident expectation of a favourable issue of his present trials, and referring not to the fact that he 7iad gone with the multitude in time past, but to the fact that he tvould be permitted to go with them in solemn procession
the house of God, with the voice of '■joy and praise, with a multitude that kept holyday.
5 Why art thou i cast down, 0
to the house of God, and that then he ivould recall these things, and pour out his soul in the fulness of his emotions. The Septuagint renders this in the future; so also the Latin Vulgate, De Wette, and Prof. Alexander. Luther renders it, " For I would gladly go hence with the multitude." It seems clear, therefore, that this does not refer to what had been in the past, but to what he confidently hoped and expected ivoidd he in the futm-e. He expected again to go with the multitude to the house of God. Even in his exile, and in his sorrows, he confidently anticipated this, and he says that he would then pour forth the full expression of gratitude— his whole soul — in view of all these things which had occurred. He was now in exile: his heart was overwhelmed with sorrow; he was away from the place of worship — the house of Godj he no longer went with others with solemn steps to the sanctuary, but he hoped and expected again to be permitted to do so; and, in view of this, he calls on his soul (ver. 5) not to be cast down. This interpretation, referring it to the future, also brings this part of the psalm into harmony with the subsequent part (ver. 8), where the author of the psalm confidently expresses the same hope. "If I loent toith them to the house of God. The tabernacle; the place of public worship. See Notes on Ps. xxiii. 6. The Hebrew verb here is also in the future tense, and, in accordance with the interpretation above, the meaning is, " I iviU go," etc. The word occurs only here, and in Isa. xxxviii. 15, " I shall go softly all my years." See the word explained in the Notes on that passage. It seems here to be used with reference to a movement in a slow and solemn procession, as in the usual processions connected with public worship among the Hebrews. The meaning is, that he would go with the multitude with seriousness and solemnity, as they went up to the house of God to worship. ^ With the voice of joy and praise. Chanting hymns to God. % With a muU titude that kept holyday. The word here rendered multitude — 117211, hamon — is different from that which is employed in the former part of the verse. This is the usual word to denote a multitude. It literally means a noise or sound, as of rain,- 1 Kings xviii. 41; then, a multitude or crowd making a noise, as of nations, or of an army, Isa. xiii. 4; Judges iv. 7; Dan. xi". 11, 12, 13. The word rendered " that kept holyday" — ^DliT, hhogaig — from ^^n, hhagag, to dance — means literally dancing; dancing in a circle; and then, keeping a festival, celebrating a holyday, as this was done formerly by leaping and dancing, Ex. v. 1; Lev. xxiii. 41. The meaning is, that he would join with the multitude in the joyful celebrations of public worship. This was the bright anticipation before him in exile; this cheered and sustained his heart when sinking in despair.
5. Why art thou cast doicn, O my soul / Marg., lowed dozen. The Hebrew word means to bow down, to incline oneself; then, usually, to prostrate oneself as in public worship; and then, to sink down under the weight of sorrow; to be depressed and sad. The LXX. render it, " AVhy art thou grieved?" — TrepiXvTroQ. So the Vulgate. This is an earnest remonstrance addressed by himself to his oivn soul, as if there were really no occasion for this excessive depression; as if he cherished his grief improperly. There was a brighter side, and he ought to turn to that, and take a more cheerful view of the matter. He had allowed his mind to rest on the dark side, to look at the discouraging things in his condition. He now felt my soul? and ivliy art tliou dis quieted in me? Hope thou
God; for I shall yet ' praise him 'for the help of his countenance.
- Or, his presence is salvation.
that this was iti some measure voluntary, or had heeu indulged too freely, and that it was wrong: that it was proper for a man like him to seek for comfort in brighter views; that it was a duty which he owed to himself and to the cause of religion to take brighter views. We may remark, (1.) That there are two sides to the events which occur, and which seem so discouraging to us — a dark side and a bright side. (2.) That in certain states of mind, connected often with a diseased nervous system, we are prone to look only on the dark side, to see only what is gloomy and discouraging. (3.) That this often becomes in a sense voluntary, and that we find a melancholy satisfaction in being miserable, and in making ourselves more unhappy, as if we had been wronged, and as if there were a kind of virtue in dejection and gloom — in "refusing," like Rachel, "to be comforted " (Jer. xxxi. 15); — perhaps also feeling as if by this we were deserving o^i\\Q Divine approbation, and laying the foundation for some claim to favour on the score of merit. (4.) That in this we are often eminently guilty, as putting away those consolations which God has provided for us; as if a man, under the influence of some morbid feeling, should find a kind of melancholy pleasure in starving himself to death in the midst of a garden full of fruit, or dying of thirst by the side of a running fountain. And (5) that it is the duty of the people of God to look at the bright side of things; to think of the past mercies of God; to survey the blessings which surround us still; to look to the future, in this world and the next, with hope; and to come to God, and cast the burden on him. It is a part of religious duty to be cheerful; and a man may often do more real good by a cheerful and submissive mind in times of afiliction, than he could by much active effort in the days of health, plenty, and prosperity. Every sad and desponding Christian ought to say to his soul, " Why art thou thus cast down?" % And why art thou disquieted in me? Troubled, sad. The word means literally, (1) to growl as a bear; (2) to sound, or make a noise, as a harp, rain, waves; (3) to be agitated, troubled, or anxious in mind: to moan internally. See Notes on Isa. xvi. 11; comp. Jer. xlviii. 36. ^ Hope thou in God. That is, trust in him, with the hope that he will interpose and restore thee to the privileges and comforts heretofore enjoyed. The soul turns to God when all other hope fails, and finds comfort in the belief that he can and will aid us. % For I shall yet praise him. Marg., give thanks. The idea is, that he would yet have occasion to give him thanks for his merciful interposition. This implies a strong assurance that these troubles woidd not last always. ^ For the help of his countenance. Literally, " the salvations of his face,'* or his presence. The original word rendered help is in the plural number, meaning salvations; and the idea in the use of the plural is, that his deliverance would be complete or entire — as if double or manifold. The meaning of the phrase "help of his countenance " or ^\face," is that God would look favourably or benignly upon him. Favour is expressed in the Scriptures by lifting up the light of the countenance on one. See Notes on Ps. iv. 6; comp. Ps. xi. 7; xxi. 6; xliv. 3; Ixxxix. 15. This closes the first part of the psalm, expressing the confident belief of the psalmist that God would yet interpose, and that his troubles would have an end; reposing entire confidence in God as the only ground of hope; and expressing the feeling that when that confidence exists the soul should not be dejected or cast down.
6 O my God, my soul '^ is cast down within me: therefore will I remember thee from the land of
6. O my God, my soul is cast doivn tvitJiin me. This is the utterance of a soul in anguish, notwithstanding the purpose not to be cast down, and the conviction that hope oitght to be cherished. The psahnist cannot but say that, despite all this, he is sad. His troubles come rushing over his soul; they all return at once; his heart is oppressed, and he is constrained to confess that, notwithstanding his solemn purpose not to be sad, and the conviction that he ought to be cheerful, and his wish to be and to appear so, yet his sorrows get the mastery over all this, and his heart is filled with grief. What sufferer has not felt thus? When he really wished to trust in God; when he hoped that things would be better; when he saw that he ought to be calm and cheerful, his sorrows have returned like a flood, sweeping all these feelings away for the time, filling his soul with anguish, compelling him to form these resolutions anew, and driving him afresh to the throne of grace, to beat back the returning tide of grief, and to bring the soul to calmness and peace. If Therefore ivill I remember thee. I will look to thee; I will come to thee; I will recall thy former merciful visitations. In this lone land; far away from the place of worship; in the midst of these privations, troubles, and sorrows; surrounded as I am by taunting foes, and having no source of consolation here, I will remember my God. Even here, amidst these sorrows, I will lift up my heart in grateful remembrance of him, and will think of him alone. The words which follow are designed merely to give an idea of the desolation and sadness of his condition, and of the fact of his exile. ^ From the land of Jordan. Eef erring probably to the fact he was then in that " land." The phrase would denote the region adjacent to the Jordan, and through
Jordan, and of the Hermonites, from ^ the hill Mizar.
which the Jordan flowed, as we speak of "the valley of the Mississippi," i. e. the region through Avhich that river flows. The lands adjacent to the Jordan on either side were covered with underbrush and thickets, and were, in former times, the favourite resorts of wild animals: Jer. xlix. 19; 1. 44. The psalmist was on the eastern side of the Jordan. \ And of the Hermonites. The land of the Hermonites. 'i'he region in which Mount Hermon is situated. This was on the north-east of Palestine, beyond the Jordan. Mount Hermon was a ridge or spur of Antilibanus: Josh. xi. 3, 17. This spur or ridge lies near the sources of the Jordan. It consists of several summits, and is therefore spoken of here in the plural number, llermonim, the Hebrew plural of Hermon. These mountains were called by the Sidonians, Sirion. See Notes on Ps. xxix. 6. Diff'erent names were given to different parts of these summits of the mountain-ranges. The principal summit, or Mount Hermon properly so called, rises to the height of ten or twelve thousand feet, and is covered with perpetual snow; or rather, as Dr. Robinson says (Biblical Researches, iii. 344), the snow is perpetual in the ravines, so that the top presents the appearance of radiant stripes around and below the summit. The word is used here with reference to the mountain-region to which the general name of Hermon was given on the north-east of Palestine, and on the east of the sources of the Jordan. It would seem not improbable that after passing the Jordan the psalmist had gone in that direction in his exile. ^ From the hill Mizar. Marg., the little hill. So the LXX., the Latin Vulgate, and Luther. De Wette renders it as a proper name. The word Mizar, or Mitzar (Heb.), means properly smallness; and thus, anything small or little. The word seems
7 Deep calletli unto deep at the noise of thy waterspouts:
here, however, to be used as a proper name, and was probably applied to some part of that mountain-range, tliough to wliat particular portion is now unknown. This would seem to have been tlie place where the psalmist took up his abode in his exile. As no such name is now known to be given to any part of that mountain-range, it is impossible to identify the spot. It would seem from the following verse, however, that it Avas not far from the Jordan.
7. Deep calleth unto deep. The language used here would seem to imply that the psalmist was near some floods of water, some rapid river or water-fall, which constituted an appropriate illustration of the waves of sorrow that were rolling over his soul. It is not possible to determine exactly tvhere this was, though, as suggested in the verse above, it would seem most probable that it was in the vicinity of the upper portion of the Jordan; and doubtless the Jordan, if swollen, would suggest all that is conveyed by the language used here. The word rendered deep — Dinn, teliom — means properly a w-ave, billow, surge, and then, a mass of waters; a flood — the deep; the sea. In this latter sense it is used in Deut. viii. 7; Ezek. xxxi. 4; Gen. vii. 11; Job xxviii. 14; xxxvili. 16, 30; Ps. xxxvi. G. Here it would seem to mean merely a wave or billow, perhaps the waves of a rapid stream dashing on one shore, and thi-n driven to the opposite bank, or the torrents pouring over rocks in the bed of a stream. It is not necessary to suppose that this was the ocean, nor that there was a cataract or tvater-fall. All that is meant here would be met by the roaring waters of a swollen river. The word " calleth" here means that one wave seemed to speak to another.
all thy waves « and thy billows are gone over me.
or cue wave responded to another. See a similar expression in Ps. xix. 2, " Day unto day uttereth speech." Comp. Notes on that verse. If At the noise of thy water-spouts. Literally, at the voice. That is, " waterspouts" make a noise, or seem to give forth a voice; and this appears to be as if one part of the "deep'* were speaking to another, or as if one wave were calling witli* a loud voice to another. The word zvaterspouts — 113^, tzinnov — occin-s only here and in 2 Sam. v. 8, where it is rendered gutter. It properly means a cataract, or a water-fall, or a water-course, as in 2 Sam. Any pouring of water — as from the clouds, or in a swollen river, or in a " water spout," properly so called — would correspond with the use of the word here. It may have been rain pouring down; or it may have been the Jordan pouring its floods over rocks, for it is well known that the descent of the Jordan in that part is rapid, and especially when swollen; or it may have been the phenomena of a "water-spout," for these are not uncommon in the East. There are two forms in which " waterspouts " occur, or to which the name is given in the east, and the language here would be applicable to either of them. One of them is described in the following manner by Dr. Thomson, Land and the Book, vol. i., pp. 498, 499: — " A small black cloud traverses the sky in the latter part of summer or the beginning of autumn, and pours down a flood of rain that sweeps all before it. The Arabs call it sale; we, a waterspout, or the bursting of a cloud. In the ueighboui'hood of Hermon I have witnessed it repeatedly, and was caught in one last year, which in five minutes flooded tlie whole mountain side, washed away the fallen olives — the food of the poor — overthrew B2 stone walls, tore \ap by the roots large trees, and carried off whatever the tumultuous torrents encountered, as they leaped madly down from terrace to terrace in noisy cascades. Every summer threshing-floor along the line of its march was swept bare of all precious food, cattle were drowned,
256, 257: — " Look at those clouds which hang like a heavy pall of sackcloth over the sea along the western horizon. From them, on such windy days as these, are formed zvaterspoufs, and 1 have already noticed several incipient " spouts " drawn dowu from the clouds toward flocks disappeared, and the mills along the streams were ruined in half an hour by this sudden deluge." The other is described in the following language, and the above engraving will furnish an illustration of it. — Land and the IJook, vol. ii., pp.
the sea, and... seen to be in violent agitation, whirling round on themselves as they are driven along by the wind. Directly beneath them the surface of the sea is also in commotion by a whirlwind, which travels onward in concert with the spout above. I have
8 Yet the Lord will command his lovin<?-kindness in the daytime, and in the night his song shall be with me, and my prayer imto the God of my life.
often seen the two actually unite in mid air, and rush toward the mountains, writhing, and twisting, and bending like a huge serpent with its head in the clouds, and its tail on the deep." We cannot now determine to which of these the psalmist refers, but either of them would furnish a striking illustration of the passage before us. ^ All thy waves and thy hilloios_ are gone over me. The waves of sorrow; anguish of soul; of which rolling Hoods would be an emblem. The rushing, and heaving, and restless waters furnished the psalmist with an illustration of the deep sorrows of his soul. So we speak of ''floods of grief," "floods of tears," " oceans of sorrows," as if waves and billows swept over us. And so we speak of being " drowned in grief," or " in tears." Comp, Ps. cxxiv. 4, 5.
8. Yet the Lord will command his loving-kindness in the daytime. Literally, "By day the Lord will command his mercy;" that is, he will so order or direct his mercy or his favour. The word " daytime " here refers evidently to prosperity; and the expectation of the psalmist was that a time of prosperity would return; that he might hope for better days; that the loving-kindness of God would again be manifested to him. He did not wholly despair. He expected to see better times (comp. Notes on ver. 5); and, in view of this, and in the confident assurance of it, he says in the subsequent part of the verse that even in the night-^the season of calamity— his song should be unto God, and he would praise Ilim. Some, however, as De Wette, have understood the words " daytime " and " night " as synonymous with " day and night;" that is, at all times; implying an assurance that God would always
9 I will say nnto God my rock. Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?
show his loving-kindnoss. But it seems to me that the above is the most correct interpretation. % And in the night his song shall be with me. I will praise liim, even in the dark night of calamity and sorrow. God will even then give me such views of himself, and such manifest consolations, that my heart will he full of gratitude, and my lips will utter praise. See Notes on Job xxxv. 10; comp. Acts xvi. 25. *fF And my prayer unto the God of my life. To God, who has given me life, and who preserves my life. The meaning is, that in the dark night of sorrow and trouble he would not cease to call on God. Feeling that he had given life, and that he was able to sustain and to defend life, he would go to him and supplicate his mercy. He would not allow alHiction to drive him from God, but it should lead him the more earnestly and fervently to implore his aid. Afflictions, God's apparently severe dealings, which it miglit be supposed would have a tendency to turn men from God, are the very means of leading them to him.
9. I tvill say unto God my rock. I will appeal to God as my defence, my iielper, my Saviour, On the word rock, as applied to God, see Notes on Ps. xviii. 2. 1 Why hast thou forgotten me / See Notes on Ps. xxii. 1. He had seemed to forget and forsake him, for He did not come to interpose and save him. This is a part of the prayer which he says (ver. 8) thfit ho would use. ^ Why go I mourning f On the meaning of the word here used — "lip, kodair — see Notes on Ps. xxxv. 14; xxxviii. 6. The idea is that of being bowed down, made sad, deej)ly afflicted, as one forsaken. ^ Because of the oppression of the enemy. In the oppression of the enemy; that is, during its continuance,
10 As witli a 1 sword in my bones, mine enemies roproacli me; while they say daily unto me, Where is thy God?
11 Why art thou cast down, 0
or on account of it. The word liere icndcrod oppression means distress, affJidion, straits. Job xxxvi. 15; 1 Kings xxii. 27; Isa. xxx. 20. Tlie " cucniy " here referred to may have "been Absalom, who had driven him from his throne and kingdom.
10. As with a sword in my hones. Marg., killing. The treatment which I receive in their reproaches is like death. The word rendered sioord — nij"!, retzahh — means properly killing, slaying, breaking in 2)ieces, criisliing. It occurs only here and in Ezek. xxi. 22, where it is rendered slaughter. The LXX. render it, " In the bruising of my bones they reproach me." The Vulgate, " While they break my bones they reproach me." Luther, " It is as death in my bones, that my enemies reproach me." The idea in the Hebrew is, that their reproaches were like breaking or crushing his very bones. The idea of the " sword " is not in the original. ^ Mine enemies reproach me. Tliat i^, as one forsaken of God, and as suffering justly under his displeasure. Their argument was, that if he was truly the friend of God, he would not leave him thus; that the fact of his heing thus abandoned proved that he was not a friend of God, ^ While ihey say daily unto me. They say this constantly. I am compelled to liear it every day. ^ Where is thy God } See Notes on ver. 3.
11. Why art thou cast down, O my soul i This closes the second strophe of the psalm, and, with one or two slight and immaterial variations, is ilic same as that which closes the first (ver. 5). In this latter the word " why " is inserted, and the expression " the salvation of my countenance" occurs instead of "salvations oHiis countenance," with the addition
my soul? and why art thou disquieted within me? Hope thou in God; for 1 shall yet praise him, ivlio is the health of my countenance, and my God.
of the words "and my God" at the close. The sense, however, is the same; and the verse contains, as before, self-reproof for being thus cast down, and self-exhortation to put trust in God. In the former part of the psalm (ver. 5) he had addressed this language to himself, as designed to impress his own mind with the guilt of thus yielding to discouragement and sorrow; but he liad then almost immediately admitted that his mind was distressed, and that he was cast down; here he rallies again, and endeavours to arouse liimself to the conviction that he ought not to be thus depressed and dejected. He exhorts himself, therefore; he charges his own soul to hope in God. He expresses again the assurance that he would yet be permitted to praise him. He regards God now as the " salvation of his countenance," or as his Deliverer and Friend, and expresses the conviction that he would yet make such manifestations of himself as to clear tip and illuminate his countenance, at present made dark and saddened by affliction; and he appeals to him now as " 7iis God." He has reached the true source of comfort to the afflicted and the sad, — the living God as his God; and his mind is calm. Why should a man be sorrowful Avhen he ieels that he has a God? Why should his heart be sad when he can pour out his sorrows before Him? Why should he be cast down and gloomy when he can hope: — hope for the favour of God here; hope for immortal life in the world to come!
This psalm is without a title. Tlie name of the author is unknown, and, of course, it is not known on what occasion the psahn was composed. It bears, how-
PSALM XLIII. JUDGE me, O God, and plead ^ my cause against an ^ ungodly
nation: O deliver me from 2 the deceitful and unjust man.
2 For thou art the God of my
ever, a vei\v strong resemblance, in its general spirit and in its structure, to Ps. xlii., and was, beyond doubt, composed by the same author, and in reference to the same occasion. The resemblance bi'tween the two psalms is so striking that many have supposed that the}- ai-e l)arts of the same psalm, and as this one terminates with the same language (ver. 5) as that which occuirs at the close of tlie two parts of Ps. xlii. (vers. 5, 11), it has been conjectured by many that this is the third part or strophe of the psalm, and that they have been separated by mistake of the transcribers. See introd. to Ps. xlii. It would be impossible to account for the fact that they had become separated in the majority of Hebrew MSS. if they had originally constituted one psalm; while the fact of their being found united in a small number of Hebrew MSS. is easily accounted for, as the resemblance of the two may liave led the transcribers to suppose that they were parts of one composition. The probability is, that this psalm was composed by the same author, as a kind of supplement to the former psalm, or as expressing, in a slightly different form, the emotions which passed through his mind on that same occasion.
The psalm contains (1) an earnest appeal to God to assist the suffering author, and to protect him from the efforts of an imgodly nation, and from the designs of the deceitful and unjust man, ver. 1; (2) an appeal to God as his strength, with the language of anxious inquiry why he had cast him off, and had suffered him to go mourning because of the oppression of his enemy, ver. 2; (3) an earnest prayer that God would interpose, and would send out his light and his truth, and would permit him to go again to his hoi)' hill, to the tabernacles, and to the altar, vers. 3, 4; and (4), as in Ps. xlii. 5, 11, self-reproach that he is thus dejected and dispirited, and an appeal to his own soul to arouse itself, and to put its trust in God. It is a psalm, like the former, of great practical value to those who, in atiliction, are sad and desponding.
not mean, Pronounce sentence upon me; but. Undertake my cause; interpose in my behalf; do justice in the case. He regarded his own cause as right; he felt that he was greatly wronged by the treatment which he received from men, and he asks to have it shown that he was not guilty of what his enemies charged on him; that he was an upright man, and a friend of God. See Notes on Ps. vii. 8; xxvi. 1. ^ And plead my cause. See Notes on Ps. xxxv. 1. *^ Against an imgodly nation. Marg., unmerci' ful. Literally, "from a nation not merciful," or not religious. The idea is, that the nation or j)eople referred to manifested none of the sj^irit of religion in their conduct towards him; that he was treated with severity and injustice. This entire description would agree well with the state of things in the time of the rebellion of Absalom, when David was driven from his home and his throne: 2 Sam. xv., seq. ^ O deliver me from the deceit' ful and unjust man. Marg., as in Heb., from a man of deceit and iniquity. This would apply w'ell to the case and chai'acter of Absalom, or perhaps more directly and properly to the character and counsel of Ahithophel, among the leading conspirators in the rebellion of Absalom, to whose counsels much of the rebellion was owing: 2 Sam. xv. 31; comp. xvi. 23; xvii. 14, 23.
2. For thou art the God of my strength. See Notes on Ps. xviii. 2; xxviii. 7. *i] Why dost thou cast me off? As if I were none of thine; as if 1 were wholly abandoned. Comp. Notes on Ps. xxii. 1. The word rendered cast off — n^T zanahh — is a word which implies strong disgust or loathing: — " Why dost thou cast me off as a loathsome or disgusting object?" Comp. Rev. iii. 16. The Hebrew word means properly to be
strengtli: wliy dost tliou cast me off? wliy go I mouviiing because of the oppression of the enemy? 3 O send out thy light and thy truth: let them lead me; let them bring me Unto thy holy hill, and to thy tabernacles.
4 Then will I go unto the altar of God, unto God i my exceeding
foul, to be rancid, to stink: then, to be loathsome or abominable; and then, to treat or regard anything as such. Comp. Hosea viii. 3, 5; Isa. xix. 6. % Why go I mourning, etc. See Notes on Ps. xlii. 9. This expression, with others of a similar character, renders it morally certain that this psalm was composed by the same person, and with reference to the same circumstances, as the former.
3. 0 send out thy light and thy truth. Send them forth as from thy presence; or, let them be made manifest. The word light here is equivalent to fiivour or mercy, as when one prays for the "light of God's countenance " (see Notes on Ps. iv. 6); and the idea is, that now, in the time of darkness and trouble, when the light of God's countenance seemed to be withdrawn or hidden, he prays that God would impart light; that he would restore his favour; that he would conduct him back again to his former privileges. The word truth here is equivalent to truthfulness or faithfulness; and the prayer is, that God would manifest his faithfulness to him as one of his own people, by restoring him to the privileges and blessings from which he had been unjustly driven. Comp. Notes on I*s. XXV. 5. % Let them lead me. That is, Let them lead me back to my accustomed privileges; let me go under their guidance to the enjoj'- nient of the blessings connected with the place of public worship. ^ Let them bring me unto thy holy hill. Mount Zion; the place where the worship of God was then celebrated, and hence called the " holy hill " of God. % And to thy tabernacles. The tabernacle was the sacred tent erected for the worship of God (see Notes on Ps. XV. 1), and was regarded as the place where Jehovah had his abode.
The tabernacle was divided, as the temple was afterwards, into two parts or rooms, the holy and the most holy place (see Notes on Heb. ix. 1-5); and hence the plural term, tahernacles, might be employed in speaking of it. The language here implies, as in Ps. xlii., that the author of the psalm was now exiled or banished from this, and hence also it may be inferred that the two psalms were composed by the same author, and with reference to the same occasion. If the reference here, moreover, is to Mount Zion as the "holy hill," it may be observed that this would fix the composition of the psalm to the time of David, as before his time that was not the place of the worship of God, but was made " holy " by his removing the ark there. After his time the place of worship w^^s removed to Mount Moriah, where the temple was built. It cannot be demonstrated, however, with absolute certainty that the reference here is to Mount Zion, though that seems in evei'y way probable. Comp. Notes on Ps. ii. 6; iii. 4; comp. 2 Sam. v. 7-9; vi. 17.
4. Then tvill I go unto the altar of God. The altar on JMount Zion, where sacrifices were ofiered: 2 Sam. vi. 17. The meaning is, that he would again unite with others in the public and customary worship of God. Comp. Notes on Ps. xlii. 4. ^ Unto God. Into the immediate presence of God; the place where he was worshipped. IF My exceeding Joy. Marg., the gladness of my joy. The LXX. render this, " who makes my youth joyous;" or, "the joy of my youth," {Thompson.) The Hebrew is, the gladness of my joy; moaning, that God was the source! of his joy, so that he found all his happiness in Him. ^ Yea, upon the harp icill I praise thee. Comp. Notes on Ps. xxxiii. 2, 3. Instru-
5 Why •'art thou cast down, O my soul? and why art thou
disquieted within me? Hope in God; for I shall yet praise him, ivlio is the health of my countenance, and my God.
nients of music were commonly used in the worship of God, and David is represented as excelling in the music of the harp. Comp. 1 Sam. xvi. IG- 23. ^ O God, my God. It was not merely God as such that he desired to worship, or to whom he now appealed, but God as his God, the God to whom he had devoted himself, and whom he regarded as his God even in affliction trouble. Comp. Notes on Ps.
Why art thou cast doion? etc. Notes on Ps. xlii. 5, 11. The sameness of this verse with vers. 5 and 11 of Ps. xlii. proves, as has been already remarked-, that this psalm was composed by the same writer, and with reference to the same subject as the former. The doctrine which is taught is the same — that we should not be dejected or cast down in the troubles of life, but should hope in God, and look forward to better times, if not in this world, certainly in the world to come. If we arc his children, we shall "yet praise him;" w^e shall acknowledge him as the " health " or the salvation (Heb.) of our countenance; as one who by giving "salvation" diffuses joy over our countenance; as one who will manifest liimseh' as our God. He who has an eternity of blessedness before him, — he who is to dwell for ever in a world of peace and joy, — he who is soon to enter an abode where there will be no sin, no sadness, no tears, no death, — he who is to commence a career of glory which is never to terminate and never to change, — should not be cast down, — should not be overwhelmed with sorrow.
The title of this psalm, " To the chief Musician for the sons of Korah, Maschil," is the same as the title prefixed to Ps.
xlii., except with a slight transposition. See Notes on the title to Ps. xlii. This does not, however, prove that the psalm was by the same author; or that it was composed on the same occasion; or that the design and the contents of the two resemble each other; but merely that they were alike submitted, for the same ])urpose, to those descendants of the family of Korah who wei'e employed in regulating the music of the sanctuary. It may be true, indeed, that the psalm was composed b// one of the descendants of Korah, or one who had the charge of the music, but that is not made certain by the title.
There is no way in which the authorship can be determined. It does not belong to the general division of the book of Psalms which is ascribed to David (Ps. i. — xli.) J and though there can be no doubt that a large number of the psalms in the other portions of the book were composed by him, yet it is impossible now to ascertain which were his, except as his oiame is prefixed to a psalm; Avhile the fact that his name is not so prefixed may be regarded as a proof that, in the belief of those who arranged the collection, it was not his composition. That he mai/ have been the author of some of those which are ascribed to no particular writer is unquestionable, but there is nothing in this psalm which Avould indicate particularly that it was a psalm of David. "We cannot hope, therefore, now to ascei'tain the name of the author.
composed is also wholly unknown, and conjecture is useless. There are no circumstances mentioned in the psalm which will enable us to determine with certainty when it was composed. ^Many occasions, however, occurred in the history of the Jews to which the sentiments contained in it are applicable; but there is no one of those occasions to which the psalm is so peculiarbj and exclusively applicable that it can be assigned to that with undoubted certainty. The consequence is, that different expositors have assigned the composition of it to very different occasions. Not a few lia\-c referred it to the tune of Antiochus
Epiphanes, and to the persecutions which occurred under him. Calvin, Venema, Dathe, and Eosenmiiller adopt this view. De Wctte supposes that the reference is to the time before the Babylonian exile, either in the reign of Jehoiakim, when Nebuchadnezzar first invaded the land (2 Kings xxiv. I), or in the reign of Jehoiachin, when the land was again invaded by him, 2 Kings xxiv. 10. Tholuck supposes that it refers either to the time of Jehoiachin (2 Chron. xxxvi. 9), or to the time of Zedekiah (2 Chron. xxxvi. 11), when the land was invaded by the Babylonians, and when the Captivity commenced. Prof. Alexander supposes that there is nothing in the psalm which makes it necessary to suppose that it refers to a later period than the time of David.
What is manifest in the psalm itself in regard to the occasion of its composition is, (1) that it was a season of defeat and disaster, Avhen the armies of Israel wore discomfited, vers. 9, 10; (2) that their armies and people were scattered among the heathen, and that the people Avere "sold" among them, vers. 11, 12; (3) that they were made a reproach and a by-Avord among surrounding nations, vers. 13, 14; (4) that this discomfitui'e and disgrace had befallen them in some place Avhich might be called "the place of dragons," yer. 19; and (5) that this had occurred at some time Avhen the author of the psalm, speaking in the name of the people, could say that it Avas not on account of prevailing idolatry, or because, as a people, they had " stretched out their liands to a strange god," vers. 17,
Perliaps it will be found, on an examination of the psalm, that all the circumstajices accord better with the time of J&siah, and especially the close of his reign (2 Kings xxiii. 26-30; 2 Chron. xxxv. 20-27), and the commencement of the reign following (2 Kings xxiii. 31-37; xxiv. I), than with any other period of the history of the Hebrew people. This Avas the beginning of the calamities that came upon the nation in the period immediately preceding the Babylonish captivity; it Avas a time wlien the nation Avas free, as far as the efforts of a pious king could accomplish it, from prevailing idohitry; and yet it Avas a time Avhon that series of disasters commenced Avliich resulted in the entire removal of the nation to Babylon. There is not the slightest internal evidence that the psalm has reference to the times of the Maccabees; there Avere no historical facts in the time of David to Avhich it can be easily applied; but all the circumstances in the psalm Avould find a fulfilment in the events Avhich just preceded the Babylonish captivity, and in the series of national disasters which commenced Avith the defeat and death of Josiah.
The psalm is an earnest appeal to God to interpose amid the calamities of the nation, and to arise for their defence and deliverance. It consists of the following parts: —
I. An allusion to fonner national. blessings in the tradition Avhich had come down from ancient times respecting the Divine interposition in behalf of the nation Avhen it Avas in danger, and Avhen God delivered it from its foes, vers. 1-8. This reference to the past is evidently designed to be an argument or a reason for expecting and imploring the Divine interposition in the present period of national darkness and calamity. The fact that God had interposed in similar circumstances Avas an ai-gument Avhich might be urged Avhy he should do so again.
II. The condition of the nation described, vers. 9-16. It Avas a time of national calamity. God had cast the nation off", and Avent forth no more Avith their hosts. Their armies Avere turned back and plundered; the people Avere sold into slavery, they were made a reproach and a by-Avord among the nations of the earth.
III. The statement that whatcA'er might be the reason Avhy all this had come upon them, it Avas not on account of national defection, or the prevalence of idolatry, or because they had forgotten God, vers. I7—22. The idea is that there Avas a prevailing desire in the nation to serve God, and that this Avas to be regarded as a calamity coming upon the people of God as such; their sufferings Avere endured in the cause of true religion, or because they tvere the people of God. This furnishes a ground of appeal that God Avould interpose in their behalf; or that he would vindicate them and his oAvn cause.
IV. An earnest appeal to God to aid and save them, vers. 23-26.
1. Jfe Jiave heard tvith our ears. That is, it has been handed down by tradition. ^ Our fathers have told tis. Our ancestors. They have delivered it down from generation to generation. The word rende:"ed "told" means properly to grave, or to insculp on a stone; and thence, to write. Then it comes to mean to number, to count, to recount, to tell, to declare. The word would be applicable to any method of making the thing known, either by hieroglyphic figures in sculpture, by writing, or by oral tradition, though it seems probable that the latter mode is particularly referred to here. Comp. Ex. x. 2; xii. 26, 27. ^ What tvor/c thou didst in their days. The great work which thou didst accomplish for them; or, how thou didst interpose in their behalf. The reference is to what God accomplished for them in delivering them from Egyptian bondage, and bringing them into the land of Canaan. ^ In the times of old. In ancient times; in the beginning of our history. The idea here is, that we may properly appeal to the past — to what God has done in former ages — as an argument for his interposition in similar circumstances now; for, (a) His former interposition showed his power to save; (h) it was such an illustration of his character that we may appeal to that as a reason for asking him to interpose again.
2. How thou didst drive out the heathen with thy hand. The word rendered heathen means simply nations without necessarily conveying the idea of heathenism, as that word is now understood. It means the nations, to wit, of the land of Canaan, or the Cauaanites; and as these nations were in fact idolaters, or strangers to the true religion, the word came in time
2 How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out.
to have that idea attached to it. It is" in that sense that we use the term now, though the word nations would accurately express the meaning of the original. The word rendered drive oiit—>^''V, yarash — means properly to take, seize, or take possession of; and then, in the form here used {Hiphil), it means to cause to possess; to give possession of; and then, to take possession of, to drive out of a possession, to dispossess, to disinherit. The meaning here is, he dispossessed them of their country; he disinherited them. This, the psalmist says, God. had done " by his hand;" that is, it was by his own power. ^ And plantedst them. That is, planted Jiis people — the children of Israel. He put them in the place of those whom he had disinherited or dispossessed. The word is properly applicable to a tree, but it is also used with reference to a nation, and means that he assigned them a fixed and permanent residence. Thus we say in English, " to plant a colony." Comp. Amos ix. 15; Jer. xxiv. 6; xxxii. 41; Ps. Ixxx. 8; 2 Sam. vii. 10. \ How thou, didst afflict the people. That is, the people of the land of Canaan; the nations that dwelt there. The word means to bring evil or calamity upon any one. % And cast them out. The word here used may be taken in the sense of sending out or expelling, as in Gen. iii. 23; 1 Kings ix. 7, — and then it would be applicable to the Canaanites, as meaning that God had expelled or driven them out — as it is iinderstood by our translators; or it may be used to denote the sending out of shoots or branches by a tree or vine, as in Ps. Ixxx. 11; Jer. xvii. 8; Ezek. xvii. 6, 7, — and then it would refer here to the Israelites, and would mean that God caused them to in-
3 For 0 tliey got not the land in possession by tlieir own sword, neither did their own arm save them; but thy right hand, and thine arm, and the light of thy
countenance, because ''thou hadst a favour unto them.
4 Thou art my King, O God: command deliverances for Jacob.
5 Through thee will we push down our enemies; through thy
crease; multiplied them; spread them over the land, as a vine spreads, Ps. Ixxx. 8-11. Tiie parallelism here clearly demands the latter interpretation. So it is understood by Luther, De Wette, Tholuck, and Prof. Alexander.
3. For they got not the land in possession. The land of Canaan. The design of this verse is to illustrate the sentiment in the previous verse, that they owed their establishment in the promised land wholly to God. The fact that lie had interposed in their behalf; that He had shown that he was able to discomfit their enemies, is appealed to as a reason v/hy he should now interpose in a time of national danger and calamity. He who had driven out the nations in the days of their fithers; he who had established his people peaceably in the land from which the former inhabitants had been expelled, was able to interpose now and save them. The prominent thought in all this is, that it was God who had accomplished all that had been done. That same God was able to save them again. ^ By their oivn sivord. That is, it was not owing to their valour, but to the Divine power: Deut. viii. 10-18; ix. 3-6; Josh. xxiv. 12. ^ Neither did their oion arm save them. Not their own strength or prowess. % But thy right hand. The right hand is mentioned because it is that which is employed in wielding the sword or the spear in battle. ^ And the light of thy countenance. Thy favour. It was because thou didst lift upon them the light of thy countenance, or because thou didst favour them. See Notes on Ps. iv. 6. % Because thou hadst a favour unto them. Thou didst desire to show them favour; thou hadst pleasure in them. The idea in the Hebrew word is that of delighting in anything, or having pleasure in it.
4. Thou art my King, 0 God. Literally, " Thou art He, my King, O God;" that is. Thou art the same: — the same King, and the same God, who didst interpose in the time of the fathers, and thou art he whom I recognise as King, as the Sovereign Ruler of thy people. The psalmist here uses the singular number, "my King," as expressive of his own feelings, though he doubtless means also to speak in the name of the people. It would seem not improbable from this, that the author of the psalm was the reigning monarch in the time of the troubles referred to. If not, it was evidently one who personated him, and who meant to represent his feelings. The language shows the strong confidence of the author of the psalm in God, and perhaps also is designed to express his personal responsibility at the time, and his consciousness that his only refuge in conducting the troubled aftairs of the nation was God. ^ Command deliverances for Jacob. As if all was under His command, and He had only to give direction, and salvation would come. The word Jacob here is used to denote the descendants of Jacob, or the people of God. See Notes on Ps. xxiv. 6.
5. Through thee. By thy help. ^ Will ice push doicn our enemies. The word here rendered push down means literally to strike or push with the horns, spoken of horned animals, Ex. xxi. 28, 31, 32. Then it is applied to a conqueror prostrating nations before him: Deut. xxxiii. 17+ 1 Kings xxii. 11. ^ Through thy name. That is, acting under thine authority and by thy help. If he gave the commandment (ver. 4), it would be certain that they would be
name will we tread them under that rise up against us.
6 For ' I will not trust in my bow, neither shall my sword save me.
7 But thou hast saved us from
able to overcome their adversaries. •([ Will toe tread them under. Will we conquer or subdue them. The language is taken from the custom of treading on a prostrate foe. See Notes on Ps. vii. 5; xviii. 40; comp. Notes on Job \\. 12; Isa. x. 6; Ixiii. 3; Dan. vii. 23. If That rise up against us. Our enemies that have mustered their strength^br war. The hmguage woukl properly denote those who had rebelled against a government; but it seems here to be iised in a more general sense, as referring to those who had waged war against them. See Ps. xviii. 39.
6. For I tcill not trust in my how. The author of the psalm himself again speaks as expressing his own feelings, and stating the grounds of his confidence and hope. Comp. ver. 4. At the same time he doubtless expresses the feelings of the people, and speaks in their name. He had said (ver. 3) that the ancestors of the Jewish people had not obtained possession of the promised land by any strength or skill of their own, and he now says that he, and those who were connected with him, did not depend on their own strength, or on the weapons of war which they might employ, but that their only ground of trust was God.
7. But thou hast saved tis from our enemies. That is. Thou hast done it in times past. Thou hast interposed in behalf of our nation in periods of danger and trial, and hast delivered us. This is stated as a reason for what is said by the psalmist in ver. C, — that he would not trust in his sword and in his bow, — and for the earnest appeal which be now makes to God. He and his people did not rely on their own strength and prowess, but on that God who had often inter-
our enemies, and hast put them to ^' shame that hated us.
8 In God we boast all the day long, and praise thy name for ever. Selah.
9 But thou hast cast ' off, and
posed to save the nation. ^ And hast put them to shame that hated us. In former times. That is, he had caused them to be discomfited. He had turned them back. He had covered them with confusion. On the meaning of the words shame and ashamed, see Notes on Job vi. 20; Ps. xxxiv. 5.
8. In God we boast all the day long. That is, continually or constantly. It is not a momentary or temporary expression of our feelings, but it is our habitual and constant employment. We have no other ground of reliance, and we express that reliance constantly. The word rendered huast here rather more literally means praise: " In God we praise all the day long." The idea is, that he was their only ground of confidence. They ascribed all their former successes to him; they had no other reliance now. ■[ And praise thy name for ever. We do it now; we shall never cease to do it. % Selah. On the meaning of this word, see Notes on Ps. iii. 2.
9. But thou hast cast off. The author of the psalm now commences a description of the existing circumstances of the nation, so strongly in contrast with what had existed in former times when God interposed in their behalf, and when he gave them success. This is properly the commencement of the second part of the psalm, and the description is continued to ver. 16. The Hebrew word here rendered "hast cast off" implies disgust and abhorrence, as the casting away of that which is loathsome. See the word explained in the Notes on Ps. xliii. 2. The reference is to what had occurred at the time v.hen the psalm was written. See introduction to this psalm. The allu-
put us to shame; and goest not fortli with our armies.
10 Thou makest us to turn back '" from the enemy; and they whichhateus spoil for themselves.
11 Thou hast given us ^ like sheep aijpointed for meat; and hast scattered us among the heathen.
12 Thou sellest " thy people
sion is to the invasion of the land by foreigners; their own discomfiture in their wars; and the calamities consequent on these invasions and defeats. ^ And 2mt us to shame. By defeat and disgrace. See the word explained above, ver. 7. For the defeat and discomfiture supposed to be referred to, see 2 Chron. xxxv. 20-27; xxxvi. 5, 6. ^ And goest not forth ivith our armies. See the places referred to above. Thus Josiah was defeated and slain; and thus the land was conquered by the invaders.
10. Thou maJcest us to turn hack from the enemy. Instead of giving us the victory. That is, we are defeated. Tf And theif tvhich hate us spoil for themselves. Tliey plunder us; they take our property as spoil, and carry it away. That this was done at the time referred to in the introduction as the time of the composition of the psalm, is apparent from the narrative in the Book of Chronicles. 2 Chron. xxxvi. 7, " Nebuchadnezzar also carried of the vessels of the house of the Lord to Babylon, and put them in his temple at Babylon." Comp. 2 Kings xxiii. 33; xxiv. 13-16; xxv. 13-17.
11. Thou hast given us like sheep appointed for meat. Marg., as in Heb,, as sheep of meat. That is, as sheep are killed for food, so thou hast allowed us to be put to death. ^ And hast scattered tis among the heathen. Among the surrounding nations. See Notes on ver. 2. That is, they had been discomfited in war; many had fled into surrounding countries; many had been carried aw^ay captive. AU this undoubtedly occurred at the time at which I have supposed that the psalm was written — the time immediately preceding the Babylonish captivity.
12. Thou sellest thy people for nought. Marg., ivithout riches. Without gain, or advantage; that is, for no price that would be an equivalent. The people were given up to their enemies, but there was nothing in return that would be of equal value. The loss was in no way made up. They were taken away from their country and their homes. They were withdrawn from useful labour in the land; there was a great diminution of the national strength and of the national wealth; but there was no return tS the land, no advantage, no valnable result, that w^ould be an equivalent for thus withdrawing them from their country and their homes. It was as though they had been given away. A case may be supposed where the exile of a part of a people might be an advantage to a lai:id, or where there would be a full equivalent for the loss sustained, as when soldiers go forth to defend their country, and to repel a foe, rendering a higher service than they could by remaining at home; or as when colonists go forth and settle in a new region, producing valuable returns in commerce; or as when missionaries go fortli among the heathen, often producing, by a reflex influence, eflects on the piety and prosperity of the churches at home, more important, and more widely diflfused, than would have been produced by their remaining to labour in their own country. Bnt no such valuable results occurred here. The idea is that they were lost to their homes; to their country; to the cause of religion. It is not necessary to suppose that the psalmist here means to say that the people had been literally sold into slavery, although it is not in itself improbable that this had occurred. All that the words necessarily imply would be that the effect was as //"they were sold into bondage. In Deut. xxxii. 30; Judges ii. 14; iii. 8; iv. 2,
* for noiip^lit, and dost not increase thy wealth by their price.
13 Thou makest us a reproach "to our neighbours, a scorn and a derision to them that are round about us.
9; X. 7, the word here used is employed to express the fact that God deUvered his people iuto the hand of their enemies. Any removal into the territories of the heathen would be a fact corresponding with all that is conveyed by the language used. There can be little doubt, however, that (at the time referred to) those who were made captives in war were literally sold as slaves. This was a common custom. Comp. Notes on Isa. lii. 3. ^ And dost not increase thy wealth bi/ their price. The words " thy wealth " are supplied b}^ the translators; but the idea of the psalmist is undoubtedly expressed with accuracy. The meaning is, that no good result to the cause of religion, no corresponding returns had been the consequence of thus giving up the people into the hand of their enemies. This mai/, however, be rendered, as De Wette translates it, " thou hast not enhanced their price;" that is, God had not set a high price on them, but had sold them for too little, or had given them away for nothing. But the former idea seems better to suit the connexion, and to convey more exactly the meaning of the original. So it is rendered in the Chaldee, and by Luther.
13. Thou makest t(s a reproach to our neighbours. Comp. Notes on Ps. xxxix. 8. The word neighbours here refers to surrounding people or nations. They were reproached, scorned, and derided as forsaken by God, and given up to their foes. They no longer commanded the admiration of mankind as a prosperous, favoured, happy people. Surrounding nations treated them with contempt as inspiring no fear, and as having nothing to entitle them to respect.
14 Thou makest us a byword among the heathen, a shaking of the head among the people.
15 My confusion is continually before me, and tlie shame of my face hath covered me.
the heathen. The word rendered byword — y^'TO, mashal — means properly a similitude or parable; then, a sententious saying, and apophthegm; then, a proverb; then, a song or verse, particularly a satirical song, or a song of derision. The idea here is, that they were made a proverb, or Avere referred to as a striking instance of the Divine abandonment, or as something marked to which the nations might and did refer as an example of calamity, judgment, misfortune, failure; a warning to all. See Dent, xxviii. 37. ^ A shaking of the head among the people. An occasion for the shaking of the head, in derision and scorn. Comp. Notes on Ps. xxii. 7.
15. My confusion is continually before me. My shame; the conviction and the evidence of my disgrace is constantly present with me. Literally, " all the day my shame is before me." That is, the evidences of disgrace, defeat, and disaster, rendering him a reproach to the nations, were everywhere around him, and he could not conceal them from himself. The psalmist here is represented as the head of the people, and expresses the sense of disgrace which the sovereign of a people would feel in a time of national calamity; identifying himself with the people, he speaks of the national disgrace as his own. ^ And the shame of my face. The shame that is manifested on the countenance when we blush, ^f Hath covered 7ne. That is, I am suffused with the evidence of my shame; or, as we sometimes say, "he blushed all over." The blush, however — that peculiar rush of blood manifesting itself through the skin — which constitutes the evidence of shame, is confined to the face and the neck; — an arrange-
16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy p and avenger.
ment which none can explain, except on the supposition that there is a God; that he is a moral governor; and that, as it was designed that the body should be covered or clothed, he meant that the evidence of guilt should manifest itself on the parts of the person which are most exposed to view, or where others could see it. The idea here is, that he could not conceal the proofs of his shame and disgrace; he was compelled to exhibit them to all around.
16. For the voice of him, etc. That is, Because I hear the voice of him that reproaches and blasphemes. The word rendered blasphemeth, means properly to use cutting words; then, to reproach or revile. It may be applied either to men or to God. In the former case, it means rej^roach or leviling; in the latter, blasphemy in the usual sense of that term, denoting reproachful words concerning God. The word may be used here in both these senses, as it is evident that not only were the people the subject of reproach, but that God was also. ^ Btf reason of the enemy. That is, the foreign enemies, or those who had invaded the land. *1[ And avenger. Of him who had come to take vengeance. Here the word refers to the foreign enemies of the nation, and to the spirit by which they were actuated; their purposes to avenge themselves of what they regarded as wrongs, or take vengeance on a nation which they had long hated. Comp. Notes on Ps. viii. 2.
17. All this is come upon us. All these calamities. The connecting thought here is, that although all these things had come upon them, yet they could not be traced to their own infidelity or unfaithfulness to God. There was nothing in the national character, there were no circumstances at that time existing.
17 All 3 this is come upon us; yet Lave we not forgotten thee, neither have we dealt falsely in thy covenant.
there was no peculiar unfaithfulness among the people, there was no such general forgetfulness of God, and no such general prevalence of idolatry as would account for what had occurred, or as would explain it. The nation was not then more deeply depraved than it had been at other times; but, on the contrar}', there was among the people a prevalent regai-d for God and for his service. It was, therefore, a mystery to the author of the psalm, that these calamities had been suflered to come upon them at that time; it was an event the cause of which he desired to search out, ver. 21. % Yet have ive not forgotten thee. As a nation. That is, there was nothing peculiar in the circumstances of the nation at that time which would call down the Divine displeasure. We cannot suppose that the psalmist means to claim for the nation entire perfection, but only to aihrm that the nation at that time was not characterised by any peculiar forgetfulness of God, or prevalence of wickedness. All that is here said was true at the time when, as I have supposed, the psalm was written — the closing part of the reign of Josiah, or the period immediately following. ^ Neither have 2ce dealt falsely in thy covenant. We have not been unfaithful to thy covenant; to the covenant which thou didst make with our fathers; to the commandments which thou hast given us. This can only mean that there was no such prevailing depar« ture from the principles of that covenant as could account for this. The psalmist could not connect the existing state of things — the awful and peculiar discomfitures and calamities which had come upon the nation — with anything peculiar in the character of the people, or in the religious condition of the nation.
18 Our heart is not turned back, r neither have our ^ steps declined from thy way;
19 Though thou hast sore broken us in the place of
18. Our heart is not turned hack. That is, We have uot turned away from thy service; we have uot apostatized from thee; we have not fallen into idolatry. This must mean that such was not at that time the characteristic of the nation; it was not a prominent thing among the people; there was no such general and pervading iniquity as to explain the fact that these calamities had come upon them, or to be properly the cause of these troubles. ^ Neither have our steps declined from thy toaij. Marg., goings. The idea as expressed by our translators is, that the people had not departed from the path prescribed by God; that is, from what he required in his law. The LXX. and the Vulgate render it, "Thou hast turned our steps from thy way;" that is, though our heart is uot turned back, and we have not revolted from thee, yet thou hast turned our steps from thy \vay, or hast turned us from the way of thy favour and from prosperity. The rendering in the common version, however, is more in conformity with the idea in the original.
19. Though thou hast sore hrolcen ns in the place of dragons. Or rather, "That thou hast crushed us in the place of dragons." The connexion is continued from the previous verse: " Our heart is not so turned back, nor have our steps so declined from thy path, that thou shouldst crush us iu the place of dragons." That is, we have been guilty of no such apostasy and infidelity as to account for the fact that thou hast dealt with us in this manner, or make it necessary and proper that we should thus be crushed and overthrown. The word rendered dragons — Csri tannim — means either a great fish; a
dragons,* and covered us with the shadow ' of death,
20 If we have forgotten the name of our God, or " stretched out our hands to a strange god;
sea monster; a serpent; a dragon; or a crocodile. See Notes on Isa. xiii. 22. It may also mean a jackal, a fox, or a wolf. De Wette renders it here jackals. The idea in the passage is essentially the same, whichever interpretation of the word is adopted.. The "place of dragons'* would denote the place where such monsters are found, or where they had their abode; — that is to say, in desolate places; wastes; deserts; old ruins; depopulated towns. Sec Xotes, as above, on Isa. xiii. 19-22; comp. Jer. ix. 11. The meaning here would be, therefore, that they had been vanquished; that their cities and towns had been reduced to ruins; that their land had been laid waste; that the place where they had been "sore broken" was in fact a fit abode for wild beasts and monsters. ^ And covered us tviih the shadow of death. Our land has been covered -with a dark and dismal shade, as if Death had cast his image or shadow over it. See Notes on Job iii. 5 and Ps. xxiii. 4. There could be no more striking illustration of calamity and ruin.
20. If toe have forgotten the name of our God. That is, if we have apostatized from him, ^ Or stretched out our hands to a strange god. Or have been guilty of idolatry. The act of stretching out the hands, or spreading forth the hands, was significant of worship or prayer: 1 Kiugs viii, 22; 2 Chron. vi. 12, 13; see Notes on Isa. i. 15, The idea here is, that this was not the cause or reason of their calamities; that if this had occurred, it ivould have heen a sufficient reason for what had taken place; but that no such cause actually existed, and therefore the reason must
21 Shall not God seavcli ttiis out? for he knoweth the secrets of the heart.
22 Yea, ^for thy sake are we
be found in something else. It was the fact of such calamities having come upon the nation when no such cause existed, that perplexed the author of the psalm, and led to the conclusion in his own mind (ver. 22) that these calamities were pi-oduced by the maliffnant designs of the enemies of the true religion, and that, instead of their suflfering for their national sins, the}'^ were really martyrs in the cause of God, and were suffering for his sake.
21. Shall not God search this out? That is. It this had been the case, it would be known to God. IK, as a nation, we had been given to idolatry, or if our hearts had been secretly alienated from the true God, though there had been no open manifestation of apostasy, yet that could not have been concealed from him. The question here asked implies a solemn declaration on the part of the psalmist that this was not so; or that there was no such national apostasy from God, and no such prevalence of idolatry in the land as to account for what had occurred. The reason for the calamities which had come upon them, therefore, must be found in something else. IT For he Jcnoweth the secrets of the heart. What is in the heart: what is concealed from the world. If there were any such alienation from him in the hearts of the people, he would know it. The fact that God knows the heai-t, or that he undex'stands all the secret thoughts, purposes, and motives of men, is one that is everywhere affirmed in the Scriptures. See 1 Chron. xxviii. 9; Rom. viii. 27; comp. Notes on Rev. ii. 23.
22. Yea, for thi/ sake are we killed all the day long. Tliat is, we are continuallif or constanth/ subjected to these calamities. It is not a single
killed all the day long; we are counted as sheep for the slaughter.
defeat, but it is a continued slaughter. This verse contains, in the apprehension of the psalmist, the true cause of the calamities which had come upon the nation. The emphasis in the passage lies in the phrase "for thy sake." The meaning is, It is on thy account; it is in thy cause; it is because we are thy friends, and because we worship thee. It is not on account of our national sins; it is not because there is any prevalent idolatry, but it is because we are the worshippers of the true God, and we are, therefore, martyrs. All these calamities have come i;pon us in consequence of our attachment to thee. There is no evidence that there was any self-glorying in this, or any intention to blame God as if he were unjust or severe, but it is the feeling of martyrs as suffering in the cause of religion. This passage is applied by the apostle Paul to Christians in his time, as fitly describing their sufferings, and the cause of the calamities winch came upon them. See Notes on Rom. viii. 36. ^ We are counted as sheep for the slaughter. We are recJconed like sheep designed for the slaughter. That is. It is not because we are ynilty, but we are regarded and treated as innocent sheep who are driven to be slaughtered. See Notes on Rom. viii. 36. Their attachment to the true rehgion, — their devotion to Jehovah as the true God, — was the secret cause of all the calamities which had come upon them. As a nation they were his friends, and as such they were opposed by the worshippers of other gods.
23. Aioal-e, why sleepest thou 7 This is a solemn and earnest appeal to God to interpose in their behalf, as if he were " asleep," or were regardless of their sutieriugs. Comp.
O Lord? arise, cast '" us not off for ever.
24 Wherefore liidest thou thy ftice, and forgettest our affliction and our oppression?
Notes on Ps. iii. 7; vii. G; xxxv. 23. *[[ Arise, cast us not off' for ever. Do not forsake us always. Coiup. ver. 9. He had seemed to have cast them o!T; to have forgotten them; to have forsaken them utterly, and the psalmist, in the name of the people, cal.ls on him not entirely to abandon
2 i. Wherefore liidest thou thy face? See Notes on Ps. xiii. 1. Why dost thou turn away from us, and refuse to aid us, and leave us to these unpitied siiHerings? *j[ And forgettest our offiictioii and our oppression. Our trials, and the wrongs that are committed against us. These are earnest appeals. They ax-e the pleadings of the oppressed and the wronged. The language is such as man would use in addressing his fellow-men; and, when applied to God, it must be understood as such language. As used in the Psalms it denotes earnestness, but not irreverence; it is solemn petition, not dictation; it is afiectionate pleading, not comphiint. It indicates depth of suH'ering and distress, and is the strongest language which could be employed to denote entire helplessness and dependence. At the same time, it is language \vhich implies that the cause for which they suffered was the cause of God, and that they might properly call on him to interfere in behalf of his own friends.
25. For our soul is botced doion to the dust. That is, We are overborne with calamity, so that we sink to the earth. The expression is one that denotes great affliction. ^ Our belly cleaveth unto tlie earth. We are like animals that are prone upon the earth, and that cannot rise. The allusion may be to reptiles that cannot sttmd erect. The figure is intended VOL. Ti.
25 For our soul is bowed down to the dust; our belly cleaveth unto the earth.
26 Arise i for our help, and redeem us for thy mercies' sake.
26. Arise for our help. Marg,, as in lleb., a help for tis. That is, Deliver us from our present calamities and troubles. % And redeem us. Save us; deliver us. See Notes on Ps. XXV.22; xxxi. 5; Isa. i. 27; Iii. 3. ^ For thy mercies' sake. On account of thy mercies. That is, in order that thy mercy may be manifested; or that thy character, as a God of mercy, may be made known. It was not primarily or mainly on their own account that the psalmist urges this prayer; it was that the character of God might be made known, or that it might be seen that he was a merciful Being- The proper manifestation of the Divine character, as showing what God is, is in itself of more importance than our personal salvation, — for the welfare of the universe depends on that; and the highest ground of appeal and of hope which wc can have, as sinners, when we come before him, is that he would glorify himself in his mercy. To that we may appeal, and on that we may rely. When that is urged as an argument for our salvation, and when that is the sole ground of our confidence, we may be assured that he is ready to hear and to save us. In the New Testament he has told us hoio that mercy has been manifested, and hoio it may be made available to us, — to wit, through the Lord Jesus, the great Mediator; andhence we are directed to come in his name, -^.nd to make mention of what he has done and suffered in order that the Divine mercy may be consistently manifested to men. From the beginning of the world, — from the time when man apostatized from God, — through all dispensations, and in all ages and lauds, the only hope of men for salvation Las been the fact that God is a merciful Being; the true ground of successful appeal to him lias been, is, and ever will be, that his own name might be glorified and honoured in the salvation of lost and ruined sinners — in the displays of his
This psalm is entitled " To the chief Musician upon Shoshannim, for the sons of Korah, Maschil. A song of love." On the phrase " To the chief Musician," see Notes on the title to Ps. iv. The words "Upon Shoshannim" occur also, as a title, or part of a title, in Ps. Ixix., Ixxx.; and. in a diti'erent form, in the title to Ps. Ix., " Shushan-eduth." The word Shos/ian — *|"lpi^ — occurs in 1 Kings vii. 22, 26; Cant. ii. IG; iv. 5; v. 13; vi. 2, 3; Aii. 2; and, in a modified fonii — niTDili), Shoshannah — in 2 Chron. iv. 5; Cant. ii. 1, 2; Hos. xiv. o; in all which it is rendered lih/^ or lilies. The ■word, therefore, probably means a lily; and then it came to denote, probably, a musical instrument that had a resemblance to a lily, or that was shaped like a lily. It is not known to what kind of musical instrument there is a reference, but it would seem prol)able that something like the trumpet or the cymbal was intended. Tlie special reference here would seem to be to the chief musician who presided over this part of the musical instruments employed in public worship, — as it would seem not improbable that each of the different parts, as trumpets, horns, viols, harps, etc., would have a special leader. On the portion of the title, "for the sons of Korah,"— ^ and on the word '■'■Maschil^'" — see Notes on the title to Ps. xlii. The portion of the title, " A Song of Loves," would properly denote a song devoted to love, or in celebration of love; that is, in which love would be the main idea. The phrase " a lovely song," or " a chamiing song," as Gesenius renders it here, would not, it seems to me, express the meaning of the original. An author would hardly prefix such a title to a psalm himself, as indicating that the psalm had special beauty, or was specially adapted to please; and if we suppose that the titles were prefixed by some other person than the author, or by common usage, it would be difficult to see why such a title should be prefixed to this psalm rather than to many others. It has, indeed, great beauty; but so have very many of the rest. If \:o suppose, however, that the title vras prefixed as indicating the general subject of the psalm, or as indicating the feelings of the author towards the main persons referred to in it, the title is eminently appropriate. In this sense the title would be proper whether we regard the psalm as having reference to the ^Ecssiah, or as an epithalamium — a bridal or marriage h}'mn.
The author of the psalm is wholly unknown, and nothing can be determined on the subject, unless it be supposed that the portion of the title " for the sons of Korah," or "of the sons of Korah," conveys the idea that it was the composition of one of that family. On that point, see Notes on the title to Ps. xlii. That it may have been written by David no one can disprove, but there is no certain evidence that he was the author, and as his name is not mentioned, the presumption is that it is not his.
Ycrj' A-arious opinions have been entertained"^ in regard to the reference of the psalm, and the occasion on which it was composed. A very material question is. To whom does the psalm refer } And especially. Has it reference to the Messiah, and is it to be classed with the ^Messianic Psalms?
Nearl)' all the older Christian interpretei-s, without hesitation, suppose that it refers to the Messiah. This opinion has been held, also, by a large part of the modern interpreters of the Eible, among others b}'' Michaelis, Lowth, Dathe, llosenmuller (in his second edition), Hengstenberg, Tholuck, Professor Alexander. Many, however, have defended the opposite opinion, though they have not been agreed on the question to icliom the psalm refers. Grotius, Dereser, and Kaiser suppose it to have been sung at the marriage of Solomon Avith a foreign princess, probably the daughter of the kir.g of Egypt. Doederlein supposes the king Avhose praises are sung to be an Israelite. Augusti tliinks that it Avas sung at the nuptials of a Persian king. This last opinion De Wette adopts.
On this question it may be remarked, (1.) There is noevideneethat the psalm refers to DaA'id; and, indeed, from the psalm itself it is evident that it could not have such a reference. The tenn "0 jlied to hrone is for ever and ever," ihid. In the life of Diivid, moreover, there was no marriage witli a foreign princess that would correspond with the statement here; and no occasion on which the " daughter of Tyre" was present with a gift, ver. 12.
'(2.) It seems equally clear that the psalm does not refer to Solomon. In addition to the considerations already suggested as reasons why it does not refer to David, and which are as applicable in the main to Solomon as to him, it may be added that Solomon was never a warlike prince, and was never distinguished for conquests. But the "hero" of the psalm is a warrior — a prince who goes forth to conquest, and who would be distinguished for his victories over the enemies of the king, v^ers.
(3.) For stronger reasons still the psalm cannot be supposed to refer to a Persian prince. Such a, supposition is a mere conjecture, Avith not even the pretence that there are any historical facts that would justify such an application, and without even'^the suggestion as to a particular case to which it could be applicable. It is, moreover, wholly improbable that a nuptial ode designed to celebrate the marriage of a Persian king — a foreigner — would have been introduced into a book of sacred poetry among the Hebrews.
(•t.) The remaining opinion, therefore, is, that the psalm had original and exclusive reference to the Messiah. For this opinion the following reasons may be assigned: — («) The authority of the New Testament, If the Bible is an inspired book, then one part of it may properly be regarded as an authoritative interpretation of another; or a statement in one part must be admitted to be proof of what is meant in another, since the entire book has one Author only— the Holy Spirit. But there can be no doubt that the author of the Epistle to the Hebrews meant to quote this psalm as having reference to the Messiah, or as containing an intended statement in regard to him which might be appealed to as proof that he was divine. Thus, in ch. i. 8, 9, he quotes vers. 6, 7, of the psalm, " Thy throne, 0 God, is for ever and ever," etc., in proof ih.a.t the Son of God is superior to the angels. See Xotes on the Epistle to the Hebrews, on the passage referred to, where this point is considered at length. There can be no doubt that the author of the Epistle lo the Hebrews meant to quote the passage as having original reference to the Messiah; and his argument would have no force whatever on the supposition that the psalm had original reference to David, or to Solomon, or to a Persian prince.
{b) The testimony of tradition, or of early interpretation, is in favour of this supposition. Thus, the Chaldee Paraphrase (ver. 3) applies the psalm expressly to the ^lessiah: " Thy beauty, king Messiah — NrT*ll)7p N3-!p— is more excellent than the sons of men." This may not improperly be inidei-stood as representing the cun-ent opinion of the Hebrews at the time when the Chaldee interpretation was made, in regard to the design and reference of the psalm. The two emhient Jewish interpreters, Aben- Ezra and Kimchi, explain the psalm in the same manner, and may be supposed also to represent the prevailing mode of explaining it away among the Hebrews. On this point, also, the Epistle to the Hebrews may be refeiTed to, as showing that such was the current explanation up to the time when that was written. I have referred to the fact that the author of that epistle quotes the psalm as an inspired man, and as thus fimiishing the authority of inspiration in favour of this interpretation. I now refer to it as showing that this must have been the prevailing and Avell-undcrstood opinion in regard to the design of the psalm. The author of the epistle was establishing by argument., not by authority., the claims of the ^Messiah to a rank above that of the angels. He made use of an argument which he evidently believed would have force among those who regarded the Old Testament as of Divine origin. But the argument which he used, and on Avhich he relied, would have no weight with those for whom he wrote unless they admitted that the psalm had reference to the Messiah, and that this point might be assumed without further proof. The fact, therefore, that he thus quotes and applies the psalm demonstrates that such was its current and admitted interpretation in his time.
{c) The internal evidence may be referred to. This will be further illustrated in the Notes. At present it is necessary only to remark — (1.) That there are passages in this psalm which cannot be applied to any man — to any created being — and which can be applied only to one who may properly be called God, ver. 6. — (2.) The characteristics of the principal personage in the psalm are such as accurately describe the Alessiah. These points will be illusti-ated iu the Notes.
{d) The psalm, on the supposition that it refers to the Messiah, is in accordance with a prevailing mode of writing in the Old Testament. See Notes on Heb. i. 8; comp. Introd. to Isaiah, ^^ 7; and Introd. to Ps. xl. It is to be remembered that the expectation of a Messiah was the peculiar hope of the Jewish people. He is really the " hero " of the Old Testament, — more so than Achilles is of the Iliad, or ^neas of the JEweid. The sacred poets were accustomed to employ their most magniticent imagery in describing him, that they might present him in e\'ery form that was beautiful in conception, and that would be gratifying to the pride and the hopes of the nation. Everything that is gorgeous and splendid in description is lavished upon him. And they yvew never under any apprehension of attributing to him too high a rank, too great perfection of moral character, or too wide an extent of dominion. They freely applied to him language which would be a magnificent description of an earthly monarch; and the terms which usually denote splendid conquests, or a wide and permanent reign, are freely given to him. Under this view, and in this style, this psalm was evidently composed; and although the language may have been taken from the magnificence of the court of David or Solomon, or even from the splendour of a Persian king, yet there can be no reason to doubt tliat the description is that of the ^Messiah, and not of David or Solomon, or any Persian prince. The writer in the psalm imagines to himself a magnificent and beautiful prince,— a prince riding prosperously to his conquests; swaying a permanent sceptre over a wide empn-e; clothed in rich and splendid vestments; eminently upright and pure; and scattering blessings on every hand. That prince was the Messiah. He describes the queen — the bride of such a prince — as attended by the daughters of kings; as clad in the gold of Ophir; as greatly beloved by the prince; as glorious in her appearance and character; as having on robes of wrought gold and raiment of needlework; as followed by a numerous retinue; and as brought to the king in his palace. That queen is the
" bride of the Lamb ' ' — the church. All this is in the magnificent st}le of the Orientals, but all accords with the custom of the sacred writers in speaking of the I^Iessiah.
(e) It may be added that this is in harmony with the constant language of the sacred writers in the New Testament, who speak of the INIessiah as the ''husband" of the church, and of the church as his " bride." Comp. Notes on Eph. V. 23—32; 2 Cor. xi. 2; Eev. xxi. 2, 9; xxii. 17.