The proof, therefore, seems to me to be conclusive that the psalm had original and sole reference to the ]\lessiah.
I. A statement of the purpose or design of the psalm. It is to speak of the things which the psalmist had meditated on respecting the "khig;" some one in his view to whom that title was applicable, and whose praises he intended particularly to set forth, ver, 1.
II. A description of the king, vers.2-9. {a) He is the fairest among men: distinguished for grace and beauty, ver. 2.
(i) He is "a warrior — a conquei'or. He will go forth to conquest, and Avill be successful in overcoming his enemies, vers. 3-5.
(«) She is clad in robes of gold, — the gold of Ophir, ver. 9.
(i) She is entreated to forget her own people, and her father's house, — to become wholly devoted to him who had espoused her, assured that thus she would secure his heart, and be certain of his love, vers, 10, 11.
(c) She would be honoured with the favour of the rich, and the attendance of foreign princesses, represented by the "daughter of TjTC;" Tyre, distinguished for wealth and splendour; Tyro, the representative of the commercial world, ver, 12.
To the chief Musiciim unoii^ Slioshaiinini, for tlie sons of Korali, * Maschil. A song of loves.
1VTY heart 2 is inditing a good ^^ matter: I speak of the things as seen "within" hei' own palace or dwelling, ver. 13. (e) Her raiment is of wrought gold; of needlework of delicate finish and taste, vers. 13, 14. (/) She is attended b)- virgins, her companions, who with her shall enter into the palace of the king, vers. 14, 15. IV, An address to the king. He is to be honoured by his children, who will bo more to him than even his ancestors. His praise will spring from those children rather than from the lustre and fame of his great progenitors. He will be remembered in all coming generations, and praised for ever and ever, vers. 16, 17. See Notes, ver. 16.
Such is the outline or substance of this exquisite specimen of sacred song, — this very beautiful Hebrew ode. It must be apparent, I think, at once, that it cannot be applied with propriety to either David, or Solomon, or to a Pei'- sian prince. How far it is applicable to the Messiah and the church; to him as the bridegroom, and to the church as a bride, — will be made apparent in the exposition of its particular words and phrases.
1. Ml/ heart is inditing. That is, I am engaj^ed in inditing a good matter; though implying at the same time that it was a work of the heart — a work in which the heart was engaged. It was not a mere production of the intellect; not a mere work of skill; not a mere display of the beauty of song, but a work in which the affec tions particularly were engaged, and which would express the feelings of tlie heart: — the result or effusion of sincere love. The word rendered iy inditing — ^'ni, raJihash — is rendered in the margin, hoileth or buhhleth up. It means properly to boil up or over, as a fountain; and the idea here is that his heart boiled over with emotions of love; it was full and over-
wliicli I have made toiicliing the king; my tongue is the pen of a ready writer.
2 Thou art fairer J' than the
flowing; it found expression in the words of this song. The Hebrew word does not occur elsewhere in the Bible. IF A good matter. Literally, a good zcord; that is, it was something which he was about to say which was good; something interesting, pure, important; not only a subject on which his heart was engaged, but also which was worthy of attention. ^ I speak of the things ivhich I have made. Ijiterally, '* I say my works to the king." That is. My work — that which I meditate and am about to compose — pertains to the king. ^ Touching the king. He is to be the main subject of my song. Comp. Notes on Isa. v. 1. If the remarks made in the introduction to the psalm are correct, then the " king " here referred to was the future 5lessiah — the great personage to whom all the writers of the Old Testament looked forward, and whose glory they were so anxious to see and to describe. Comp, Notes on 1 Peter i. 10-12.* % My tongue is the pen of a ready tvriter. Let my tongue in speaking of him be as the pen of a rapid writer. That is, let my tongue rapidly and freely express my thoughts and feelings. The word rendered pen — t3i^, ait — means a stg- Ins, usually made of iron, used for the purpose of inscribing letters on lead or wax. See Notes on Job xix. 24-. The idea is that the psalmist's mind was full of his subject, and that he desired to express his thoughts in warm, free, gushing language— the language of overflowing emotion.
2. Thou art fairer than the children of men. That is. Then art more fair and comely than men; thy comeliness is greater than that which is found among men. In other words, Thouart beautiful
children of men; grace - is poured into thy lips: therefore God hath blessed thee for ever.
3 Gird thy sword « upon ilnj thigh, O most mighty, with thy glory and thy majesty.
beyond any human standard or comparison. The language, indeed, would not necessarily imply that he was not a man, but it means that among all who dwell upon the earth there was none to be found that could be compared with him. The Hebrew word rendered " thou art fairer " — n"'D'"D^. Yoph-ya-phitha — is a very unusual term. It is properly a reduplication of the word meaning " beautiful," and thus means to he very beautiful. It would be well expressed by the phrase " Beautiful — beautiful — art thou above the children of men." It is the language of surprise, — of a sudden impression of beauty — beauty as it strikes at the first glance — such as the eye had never seen before. The impression here is that produced by the general appearance or aspect of him who is seen as king. Afterwards the attention is more particulai-ly directed to the "grace that is poured into his lips." The language here would well express the emotions often felt by a young convert when he is first made to see the beauty of the character of the Lord Jesus as a Saviour: " Beautiful; beautiful, above all men." ^ Grace is poured into thy lips. The word here rendered is poured means properly to pour, to pour out as liquids, — water, or melted metal: Gen. xxviii. 18; 2 Kings iv. 4. The meaning here is, that grace seemed to be spread over his lips; or that this was strikingly manifest on his lips. The word grace means properly favour; and then it is used in the general sense of benignity, kindness, mildness, gentleness, benevolence. The reference here is to his manner of speaking, as corresponding with the beauty of his person, and as that which particularly attracted the attention of the psalmist: — the mildness; the gentleness; the kindness; the persuasive eloquence of his words. It is hardly necessary to remark that this, in an eminent degree, was applicable to the Lord Jesus. Thus it is said (Luke iv. 22), " And all bare him witness, and wondered at the GEACIOUS words which proceeded out of his mouth." So John vii. 46: "Never man spake like this man." See also Matt. vii. 29; xiii. 54; Luke ii. 47. ^ Therefore God hath blessed thee for ever. In connexion with this moral beauty — this beauty of character— God will bless thee to all eternity. Since he has endowed thee with such gifts and graces, he will continue to bless thee for ever. In other words, it is impossible that one who is thus endovved should ever be an object of the Divine displeasure.
3. Gird thy sivord upon thy thigh. That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set lip a permanent kingdom. % O most mighty. That is. Hero; Warrior; Conqueror. ^ JHth thy glory and thy majesty. With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a ivish on the part of the author of the psalm, and a 2^t'0' plietic description. The psalmist desired that he would thus go forth to the concjuest of the world; and saw that he tvould do it. Comp. vers. 5, 6. It is needless to remark that this is easily and naturally applicable to the Messiah — the Lord Jesus — as going forth for the subjugation of the world to the authority of God. Comp. 1 Cor. xv. 25, 28. See also, in reference to the figure here used, Isa. xlix. 2; Heb. iv. 12; Rev. i. 16; xix. 15.
4 And in tliy majesty i ride ^ prosperously because oftrutli and meekness and righteousness; and
4. And in thy majesty ride prosperously. Marg., Prosper thou, ride thou. The majesty here referred to is the glory or magnificence which became a prince of such rank, and going forth to snch deeds. The prayer is, that he would go forth with tlie pomp and glory becoming one in that station. The word here used, rendered in the margin, "prosper thou," means properly to go over or through, to pass over, and may be correctly rendered here, pass on; that is, move forward to conquest. The word ride refers to the way in which warriors usually went forth to conquest in a chariot of war. The idea is that of one caparisoned for war, and with the glory appropriate to his rank as king, going forth to victory. This language is such as is often employed in the Scriptures to describe the Messiah as a conquering king. ^ Because of truth. On account of truth; or in the cause of truth. That is, the great purpose of his conquests would be to establish a kingdom based on truth, in contradistinction from the existing kingdom of darkness as based on error and falsehood. The ohject of his conqiiests was to secure the reign of truth over the minds of men. Comp. John xviii. 37. ^ And meekness and righteousness. Literally, humilityrighteousness; or, humble right. It would be a kingdom or a conquest of righteousness, not established, as most kingdoms are, by pride and arrogance and mere power, but a dominion where humility, meekness, gentleness would be at the foundation — that on which the whole superstructure would be reared. Its characteristic would be righteousness or justice, — a righteousness and justice, however, not asserted and established by mere power, or by the pride of conquest, but which would be established and maintained
thy right hand shall teach thee terrible ' things.
by meekness or gentleness: — a kingdom not of outward pomp and power, but the reign of the gentle virtues in the heart. ^ And thy right hand. The instrument of martial power and success; that which, in war, wields the sword and the spear. ^ Shall teach thee. Shall guide thee, or lead thee to the performance of terrible things. % Terrible things. Fearful deeds; things that are fitted to excite astonishment or wonder. They were such things as would be regarded as distinguished achievements in war, indicating extraordinary valour; such conquests as would strike the world with amazement. We have here, therefore, a description of the Messiah as going forth to the great conquest of the world; and at the same time we have this intimation of the nature of his kingdom, that howevergreat t\\epoioer which would be exerted in securing its conquests, it would be founded on truth: — it would be a kingdom where righteousness would prevail, and whose essential characteristic would be gentleness and peace.
5. Thine arroics are sharp in the heart, etc. Literally, Thine arrotos are sharp, — the people under thee shall fall, — in the heart of the enemies of the king. The process of thought in the verse seems to be this: First. The arrows are seen as sharp or penetrating. Second. The people are seen falling as those arrows are shot forth. Third. It is seen that those who fall are the enemies of the king, and that the arrows have pierced the heart. The word shaip is applied to the arrows as denoting that they were adapted to pierce. Sometimes arrows are blunted, or with a thick head, rather adapted to smite witk force than to wound by penetrating. The bow and the arrow were common instruments in ancient wars, and the lieart of tlie king's enemies; ivhereby the people fall under
6 Thy throne, « O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
were mainly used by those who went forth to battle in a chariot. Comp. 1 Kings xxii. 34; 2 Kings ix. 21-24. As pertaining to the Messiah, the reference here is, of course, to the truth, and to the power of that truth in penetrating the hearts of men. Comp. Notes on Heb. iv. 12. ^ In the heart of the king's enemies. That is, the truths stated by the Messiah, the conquering king, would penetrate deep into the soul, and slay the sinner, the enemy cf the king, that is, of the Messiah. The idea is, that truth would produce an effect in regard to the hopes of the sinner — his self-confidence — his life as a sinner — like that which the arrow does when it penetrates the heart. Comp. Rom. vii. 9: " For I was alive without the law once, but when the commandment came, sin revived and I died." See also ibid., vers. 10, 11. IT Whereby the people fall under thee. As the effect of the arrows; as the effect of truth. The representation is that of victory. As here represented, it is the victory of truth; a conquest by subjecting men to the authority and reign of God.
6. Thy throne, O God, is for ever and ever. This passage is quoted by the author of the Epistle to the Hebrews in proof that the Messiah is exalted above the angels, and it is, beyond all question, adduced by him as having original reference to the Messiah. See the passage explained at length in the Notes on Heb. i. 8. I do not perceive, after an interval of nearly twenty years since those Notes were written, that it is necessary to alter or to add anything to what is there said in explanation of the passage. It is undoubtedly an address to the " king " here referred
7 Thou lovest righteousness, and hatest wickedness: therefore ^ God thy God, hath /anointed thee with the oil of g gladness above thy fellows.
8 All '' thy garments smell of
to as God — as one to whom the name God — Q^rtt^X, Elohim — may be properly applied; and, as applied to the Messiah by the author of the Epistle to the Hebrews, it clearly proves that Christ is Divine.
7. Thou lovest righteousness, etc. See this verse explained in the Notes on Heb. i. 9, where it is applied to the Messiah. The word "God" is rendered in the margin " 0 God:" — " O God, thy God, hath anointed thee," etc. According to this construction, the thought w^ould be carried on which is suggested in ver. 6, of a direct address to the Messiah as God. This construction is not necessary, but it is the most obvious one. The Messiah — the Lord Jesus — though he is described as God himself (John i. 1, et ah), yet addresses God as his God, John XX. 17, As Mediator, as appearing in human form, as commissioned to perform the work of redemption, and to subdue the world to the Divine authority, it was proper thus to address his Father as his God, and to acknowledge Him as the source of all authority and law.
8. All thy garments smell ofinyrrh. The word smell is not in the original. The literal translation would be, " Myrrh, and aloes, — cassia, — all thy garments;" that is, they were so impregnated with perfumes that these seemed to constitute his very clothing. The mention of the "anointing" in the previous verse may have suggested the idea of these perfumes, as the anointing with a richly perfumed unguent seemed to have spread over, and to have pervaded all his raiment. Comp. Ps. cxxxiii. 2. It was common, however, for Orientals to use much perfumery, particularly
myrrli, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
on festive occasions. Myrrh — *i73 inor, or mar — is an article which exudes from a tree found in Arabia, and still more extensively in Abyssinia. It is obtained by making an incision in the bark. It constituted one of the earliest articles of commerce (Gen. xliii. 11), and was highly esteemed by the Egyptians and Jews, as well as by the Greeks and the Romans. It is mentionetl in Esther ii. 13 as an article used in the purification of women; and as a perfume, Cant. iv. 6 J v. 5. It was used among the ancients, not only as a perfume, but as a fumigator, and as an article of medicine, and w^as employed in embalming the bodies of the dead. Herodotus, speaking of the practice of embalming among the Egyptians, says, "They then fill the body with powder of pure myn-h, cassia, and other perfumes, except frankincense,'* ii. 86. Comp. Ex. xxx. 23; Matt. ii. 11; Mark xv. 23; John xix. 39. Of the tree which produces the myrrh, however, we have as yet no very accurate accounts. See Kitto's Encyc, art. 3Ior. % And aloes. The word rendered aloes — ni!?rri< ahaloth — occurs four times in the Old Testament: Numb. xxiv. 6, where it is rendered lign-ctloes; and here, as in Prov. vii. 17; Cant. iv. 14, where it is rendered aloes. The reference is, undoubtedly, to some odoriferous substance, well known in ancient times. Why the word aloes has been used as a translation of the original word, in the English and in the older versions, it is not easy to ascertain, but it is certain that the substance referred to is not to be confounded with the bitter and nauseous aloes known as a medicine. It is now generally understood that the reference in the word as used in the Scriptures, is to a species of odoriferous tree growing in India, and which anciently doubtless constituted part of the valuable commerce of the East. It is not a fniit or a gum, but the tree itself. It is a species of sweet-smelling ^oood, and was valued on account of its fragrance. It is produced still in India. The tree is believed to be a native of the mountainous tracts east and south-east of Silhet, in about 24 degrees of north latitude. See Kitto's Encyc, art. Ahalim. ^ And cassia. Cassia —.liyiJpj Tcetzioth — is better known. It. is a bark resembling cinnamon, but less aromatic. It is mentioned in two other places in the Scriptures, Ex. xxx. 24 j Ezek. xxvii. 19. This, as well as "aloes," is a production of India and its islands. See Kitto's Encyc, art. Ketzioth. ^ Out of the ivory palaces. That is, A s thou comest out of the ivory palaces. The representation is that of the king as coming out of the palace where he dwelt, and as clad in apparel appropriate to his station, and surrounded by his attendants, diff'using joy all around them. The imagery has changed from what it was in vers. 3-5, where he goes forth as a conqueror, with his sword on his " thigh," and ascending his war-chariot. Here he appears clothed, indeed, in regal splendour, in the magnificence of state, but as the husband of the bride, and as encircled with the attendants of an Oriental court. Ivory palaces are palaces adorned with ivory, or where ivory constituted a prominent and striking part of the ornaments. It cannot be supposed that the palace was constructed entirely of ivory. Kitto supposes that this refers to the interior decorations, or that the walls were inlaid with ivory, gold, etc., as constituting a part of the decorations of the building. Ivory, it would seem, was so abundant and conspicuous that the name might be given to the whole structure. Such a palace was that built by Ahab: 1 Kings xxii. 39. *[\ Whereby they have made thee glad. Hebrew, " from them (or thence) they have gladdened thee."
That is, They, the attendants referred to more particularly in the following verses, have gladdened thee; have diffused around a general joy; have contributed to make thee happy. He was clad in robes that became his station, and was accompanied and surrounded by attendants who diffused around a general joy, and who made his own heart glad. The idea may be, that the Kedeemer, the Messiah, is made happy by the affection and the companionship of the redeemed, his people.
9. Kings' daughters were among thy honourable tvomen. Those who were in attendance on him and on the bride were from the most elevated ranks; among the most honourable of the earth. Tlie word rendered *' honourable women," means properly, precious, costly; and then, dear, beloved; and this might be rendered "kings' daughters are among thy beloved ones;" that is, in the number of thy maidens, or of those attending on thee. The allusion is to a marriage, and the description is drawn from the usual accompaniments of a marriage in the east. The design, as applicable to the Messiah and to his union with the Church, his bride, is to describe him as accompanied with every circumstance of distinction and honour, to throw around him all that constituted beauty and splendour in an Oriental marriage ceremony. Nothing of earth could be too rich or beautiful to illustrate the glory of the union of the Redeemer with his redeemed Church. ^ Upon thy right hand did stand the queen. The right hand is the place of honour, and that idea is intended here: 1 Kings ii. 19; Mark xiv. 62; xvi. 19; Heb. i. 3; Acts vii. 55. The idea here is, that the Church, the bride of the Lamb of God, as seen in the vision, is exalted to the highest post of honour. That Church has the place in his affections
upon thy right ^ hand did stand the queen in gold of Ophir.
which the newly-married bride has in the affections of her husband. ^ In gold of Ophir. In garments decked or ornamented with the finest gold. On the phrase " the gold of Ophir," see Notes on Isa. xiii. V2.
10. Hearken, O daughter, and consider. This is probably to be understood as the language of the psalmist, in vision, as uttering counsel and advice which would be appropriate to the new condition of the bride. Some have understood it as the language of the father of the bride, uttering appropriate counsel to his daughter on entering upon her new relationship; exhorting her to affection and obedience in that relationship; charging her to feel that she is his, that she is to go Avith him, that she is to identify herself with his interests, and to ** forget,^' — that is, not improperly to long for her own people and her father's house. All this would be good advice for a father to give to his daughter in such circumstances; but the most natural interpretation is to regard the language here as that of the psalmist, or as inspired wisdom, in regard to the proper feeling in entering on such a relation. If this be the meaning, the word " daughter " may be used as a term of affection or kindness, as the word son often is, to denote one who is a disciple or learner. The thought suggested here is, that counsel or advice in regard to the manner in which she should demean herself to secure the continual confidence of her husband, may be very jiroperly given to a newlymarried bride. The counsel here suggested, considered with reference only to that relation, would be eminently wise. ^ And incline thine ear. Attend to what is now said. The address is repeated — " Hearken;'^ "consider;" "incline thine ear;" as if the matter were of great importance. On the phrase " incline thine ear," see
Consider, and incline tliine ear; forget ' also tliine own. people, and thy father's house;
11 So "* shall the king greatly
Xotes ou Ps. xxxl. 2; comp. Ps. Ixxviii. 1. % Forget also thine own people. This is said ou the supposition that the bride was a foreign princess. As such, it is to be supposed that she had been trained under other customs, luuler other forms of religion, and with reference to other interests than those which would now pertain to her. The counsel is, that she must now forget all these, and identity herself with her husband, and with his interests. The word " forget " cannot denote absolute forgetfulness, or that she was to cast off all afi<iL'tion for those who had trained her up; but the meaning is, that she was not to pine after them; that she was not to be dissatisfied with her new home and her new relations; that she was not to carry the institutions of her native country with her; that she was not to make use of her new position to promote the ends of her native country if they were adverse to, or hostile to, the interests of her husband and his country. As applied to a bride now, the advice would mean that she is not to pine for her old home; that she is not to make complaining and unfavourable comparison between that.nud her new home; that she is not to divert her husband from his plans, and the proper pursuits of his life, by endeavouring to induce him to forsake his friends, and to abandon his position, in order that she may be restored to the society of her earlier friends; that she is not to iutroducc habits, customs, amusements, modes of living into her husband's arrangements, derived from her former habits and modes of life, which would interfere with what is the proper economy of his house, and which would be inconsistent with his principles, and with his means of living. When she marries, she should make up her mind, while she cherishes a proper regard for her old friends, and a proper memory of her past life, to identify her interests with his; to go where he goes; to live as he lives; and to die, if such be the will of God, where he dies, and to be buried by his side. As applied to the Church — the bride of the Lamb — the idea here is that which we find so often enforced in the New Testament, that they who become the followers of the Saviour must be willing to forsake all for him, and to identify themselves with him and his cause. See Notes on Matt. x. 37; Luke xiv. 26. We are to forsake the world, and devote ourselves to him; we are to break away from all worldly attachments, and to consecrate all to him; we are to bid adieu to worldly companions as our chosen friends, and make the friends or' Christ our friends: we are not to pine after the world, to seek to return to it, to pant for its pleasures; we are not to take advantage of our position in the church to promote the objects which we had pursued before we entered it; we are not to introduce the customs, the habits, the plans which we befoi*e pursued, into the church. We are in all things to become identified with him to whom we have become " espoused " (2 Cor. xl. 2); we are to live with him; to go with him; to die with him; to be his for ever. % And till/ father's house. The home of thy childhood; the house where thy father dwells. The strongest earthly ties are to be made subservient to a higher and stronger tie, if we would become true followers of the Saviour. See Luke ix. 59—62.
11. So shall the Jcing greatly desire thy heauty. That is, in consequence of your love to him, and your entire devotion of yourself to him. The word desire here is equivalent to having pleasure in; as meaning that his afl'ection would thus be fixed on lier. In this way — by forgetting her own home, and devoting herself to desire thy beauty; for ^ he is thy Lord; and worship o thou him.
the rich « among the people shall entreat thy i favour.
13 The king's daughter is all
him — she would secure his affection. In the married life, mere beauty will not secure permanently the love of a husband. The heart, as given to him, and as faithful to him, will alone secure his love. In like manner, it is nothing but sincere affection — true love on the part of the professed friends of the Saviour — the forgetting and forsaking of all else — that will secure his love, or make the church to him an object of desire. % For he is tliij Lord. That is, as a husband he sustains this relation to thee; or, this appellation may be given to him. In what sense this is true in respect to a husband, see Notes on 1 Pet. iii. 6; 1 Cor. xi. 3. In respect to the Saviour, the dominion implied in the word " Lord " is absolute and entire. ^ And tvorslup thou him. That is, as applicable to a bride. Show him respect, honour, reverence. See Notes on Eph, V. 33. The word means properly to bow down; then, to show respect, as to a superior; and then, to show proper respect to God, to wit, by worshipping or adoring him. See Notes on Matt. ii. 11; see Matt. viii. 2; xiv. 33; XV. 25; xviii. 26; xxviii. 9; Pev. xix. 10; xxii. 9; comp. Notes on Heb. i. 6.
12. And the daughter of Tyre shall be there tviih a gift. On the situation of Tyre, and its ancient splendour, see Notes on Matt. xi. 21; the introduction to Isaiah xxiii.; and the Notes on that chapter. In the time of the psalmist it was probably the most wealthy and luxurious commercial town then existing; and it is referred to here as meaning that persons of highest rank, and of the greatest riches, and those who were surrounded most by affluence and luxury, would come to honour the king. Even the daughter of the mag, nificent prince of lyre would deem it an honour to be present with a gift becoming her exalted station, and properly representing the wealth of a king of so much magnificence. This is the imagery. As appHed to the Messiah, it is a description of the honour which would be shown to him by those of highest rank and largest wealth. Comp. Notes on Isa. Ix. 5—7, 9, 11, 13. ■[[ Even the rich among the people. Rich men scattered among the people. Comp. Notes on Ps. xxii. 29. TT Shall entreat thy favour. Marg., as in Heb., thy face. Shall desire thy smile; the light of thy countenance; thy friendship. The word rendered " entreat " — n^n hhalah — means properly to be rubbed; then, to be polished; and then, in the form used here (Piel) to rub, or stroke the face of any one; to soothe or caress; to flatter, to court; and the idea is literally that of one who caresses or soothes, or seeks to conciliate. The sense here is, the richest of the nations shall make court to thee with gifts. Gesenius, Lex. Ultimately this will be true in regard to the Messiah. Comp. as above, Isa. Ix. The wealth of the woi-ld will yet be laid at his feet, and placed at his disposal. The eftect of true conversion is always to make men willing to consecrate to the Saviour all that they possess.
13. The Icing's daughter. This evidently refers to the bride, tho daughter ot the foreign king. The verse contains a description of her beauty — her splendour of attire — before she is brought to the king, her future husband. She is represented here as in the palace or home of her father, before she is conducted forth to be given to her future husband in marriage. Is all glorious. Is all splendour or beauty; is altogether splendour. There is nothing that is glorious within; her clothing ' is of wrouffht ETold.
14 She shall be brought * unto the king in raiment of needle-
work: the virgins her companions that follow her shall be brought unto thee.
not splendid, rich, magnificent in her appearance, or in her apparel. As seen in ver. 9, she is clad in gold; she is surrounded by honourable women — the daughters of kings (ver. 9), and encompassed with the rich, ver. 12. As seen here, she is in her father's house, adorned for the marriage, and to be brought to the king, her future husband, attired in all that could give grace and beauty to her person. The allusion here, as referring to the church — the " bride of the Lamb " — mat/ be to that church considered as redeemed, and about to be received to heaven, to dwell with its Husband and Saviour. Comp. Notes on Rev. xix. 7, 8; xxi. 2, 9. % Within. This does not refer to herself, as if she was not merely splendid in her attire, but holy and pure — glorious and lovely — in heart; it refers to her as seen while yet " ivithin " the palace or home of her father, in her own dwelling. The Hebrew word — n?3^2D, penimah — means properly, "at or by the inner wall of a house, room, or court; that is, opposite to or in front of the door, and of those entering." Gesenius, Lex. As seen in her dwelling— within the palace — in the most honoured place — she is arrayed in gorgeous apparel, and adorned as becomes a king's daughter about to be married. % Her clothing is of wrought gold. Gold embroidery. See ver. 9. That is, she is arrayed in the richest apparel.
14. She shall he brought unto the Jcing. She shall be conducted to the king in the marriage procession, and be presented to him, clad in this magnificent raiment. The entire imagery is that of an Oriental marriage procession, where the bride is conducted forth to her future husband, attended by her virgin companions, or (as we should suy) bridesmaids. ^ In rai- ment of needleioork. The word here used means properly something variegated or versicoloured, and would here denote a garment of divers colours, or versicoloured raiment. The word — rTTDT^n, rikmah — occurs in the following places: Judges v. 30, twice, where (as here) it is rendered needleioork; — 1 Chron. xxi.x. 2; Ezek. xvii. 3, rendered divers colours; — and Ezek. xvi. 10, 13, 18; xxvi. 16; xxvii. 7, 16, 24, where it is rendered broidered tvork. It has reference probably to embroidery or needlework, though the particular idea is rather that of the variegated appearance of the garment than to the manner in which it is made. ^ The virgins her companions that folloio her shall be brought unto thee. Literally, "virgins after her, her companions, brought unto thee." That is, they will be brought to the king. They will come in the same state as the queen herself; they, her companions, will be of so illustrious rank and birth, and apparelled with so much richness, that even they will be regarded as worthy to be treated as queens, or in the manner of queens. The design of the whole is to show the rank, the dignity, the splendour of the bride; herself gorgeously apparelled, and attended with companions so exalted as to be worthy of being treated as queens themselves. If this is to be regarded as applicable to the church, " the Lamb's wife " (Rev. xxi. 9), it is desTgned to describe that church as beautiful and glorious, and as worthy of the aftectiou of its Saviour. Comp. Eph. v. 27.
15. With gladness and rejoicing shall theif be brought. They shall come forth, attending the bride, with music and songs; the procession will be one of hilarity and joy. ^ jT/zey shall enter into the king's palace.
joicing sliall they be brought: they shall enter into the king's palace.
16 Instead " of thy fathers shall be thy children, whom thou
17 I will make thy name '" to be remembered in all genera-
That is, Moving from the palace of the royal father of the bride, or from her home, they will enter the palace of her husband, her future home. If this is designed to refer to the church, it is a beautiful description of what will occur when the church redeemed shall enter heaven, the home — the palace — the glorious abode — of the great king its iSavioar, and of the joy that will attend its triumphant admission into those everlasting abodos. Comp. Xotes on Rev. xxi.
16. Instead of thy fathers shall be thy children. Instead of thy fame — thy celebrity — thy distinction — being derived from thine illustrious predecessorsj it will be derived hereafter rather from thy sons; from the fact that they will be made princes and rulers in the earth. In our translation, this would seem to be an address to the bridal- queen, as if to console her for leaving the home of her illustrious ancestors, by the assurance that she would have children of her own, who would be still more illustrious. The connexion, however, and the original, at least, in the Masoretic pointing, demands that this should be understood as an address to the king himself — the main subject in the poem, as in vers. 2-9. The idea is, that he would derive his dignity and honour ultimately, not so much from his ancestors as his descendants; that those wh^ would be born unto him would be more illustrious, and would have a wider dominion, than any who had gone before him in the line in which he was descended. It is not easy or practicable to apply this to Solomon, or to any other Hebrew prince; it is not difficult to apply it to the Messiah, and to the fact that those who would be descended spiritually from him, and who would ultimately be regarded as deriving true rank and honour from him, would far surpass in dignity all those who, in the line of kings, had been his predecessors. % Whom thou mayest maTce princes in all the earth. Not merely assigning to them provinces, to be governed as a part of the empire, but in all lands, or where thy dominion shall be acknowledged all over the world. The image here is derived, undoubtedly, from the custom prevailing among kings of assigning portions of an empire as provinces to their sons. The meaning, however, considered as referring to the Messiah, is, that his lustre and dignity on earth would not be derived from a distinguished earthly ancestry, or from an illustrious line of kings from whom he was descended, but from the fact that those who would derive their authority from him would yet possess the world, and that this their authority under him would extend to all lands. Comp. Notes on Dan. vii. 14, 27.
17. I tvill make thy name to be remembered in all generations. The psalmist here evidently speaks as an inspired man, and the idea is that his thus singing the praises of the "king" — the Messiah— would be among the means of causing His name to be celebrated in all future ages. This song would go down to future times, and would serve to keep up the true knowledge of the Messiah in the far distant ages of the world. No one can doubt that this has been thus far accomplished; no one has any reason to doubt that this psalm will be among the means of keeping up the true knowledge of the Messiah, and of securing the remembrance of him upon the earth in all future periods of the world's history. This psalm lias been on millions of lips, in praise of t1ie Messiah j it will be on hundreds of millions more iu future times, as expressive of tender love for the Redeemer. •[[ Therefore shall the people praise thee for ever and ever. Thy praise will never cease to be celebrated. The time will never come on earth when that praise will die away; and in all the eternity beyond the terniinution of this world's history there never will arrive a period when thy name will not be honoured, and when thy praises shall cease to be sung. Comp. Notes on Rev. iv. 10; v. 9-13. Happy are they who join in that song on earth; happy they who will unite in it in the heavenly world!
This psalm has been called Luther'' s Psalm. It Avas that -which he was accustomed to sing in trouble. When the times were dark; when the enemies of truth appeared to triumph; when disaster seemed to come over the cause in which he was engaged, and the friends of the Keformation were disspirited, disheartened, and sad, he was accustomed to say to his fellow-labourers, " Come, let us sing the 46th Psalm."
The author of the psalm is unknouTi. It is not ascribcKl to David, but to " the Sons of Korah," and there are no indications in the psalm that David was the author, or that it refers to his times. There is reason to believe that most of the psalms attributed to the " Sons of Korah " Avere composed subsequent to the time of David.
The title of the psalm is, " To the chief Musician, for the Sons of Korah, a song upon Alamoth." On the phrase "To the chief Musician," see Xotcs on the title to Ps. iv. On the phrase " For the Sons of Korah," see Notes on the title to Ps. xlii. The word "so>?^" in the title occurs also in that to Ps. xxx. (see Notes on that title), and also in the titles to Psalms xlv., xlviii., Ixv., lxvi.,lxvii.,lxviii., Ixxv.,lxxvi., Ixxxiii., Ixxxvii., Ixxxviii., xcii., cviii., and from Ps. cxx. to Ps. cxxxiv. inclusive. Nothing seems to be indicated by it in regard to the nature and character of the psalms where it is found. The word
Alamoth occursonly here and in 1 Chron. XV. 20, where it is found in connexion with the mention of certain singers or musicians, evidently referring to some kind of musical instruments which those who are mentioned used; " so the singei's" (ver. 19), " Heman, Asaph, and Ethan, to sound with cymbals of brass; and Zechariah, and Aziel, and Shemiramoth, etc., with psalteries on Alaoiotli." Tlie ivord from which this is derived — T^u^}^,Ahna}i — means properly a virgin., or a youthful spouse (comp. Notes on Isa. vii. 14); and the phrase here, and in 1 Chron. xv. 20, would seem properly to denote after the manner of virgins; that is, with the female voice, answering to our treble or soprano, as opposed to the deep bass or baritone voice of men. Then the reference might be to some musical instruments that were fitted to accompany that voice, or whose tones resembled that voice, as distinguished from cymbals, trumpets, harps, etc. The form of the instrument is now unknown. It is not possible now to ascertain the occasion on which the psalm was written. It was evidently in view of trouble, or of some impending calamity; apparently some national calamit}-, or some time when the nation was in danger, and Avhen it was felt that their only refuge — their last hope— was in God. It would seem to be not improbable that the psalm was composed when wars were raging abroad in the earth; when the nations wei-e convulsed; and when Jerusalem itself was besieged and threatened with ruin. The main thought of the psalm —the central idea in it — is, that, amidst these general and far-spreading agitations and convulsions among the nations of the earth, the people of God were safe. They had nothing to fear, even though those convulsions and agitations should be multiplied and increased; even though they should be carried so far that the very foundations of the earth should be shaken, and the mountains removed and earned into the midst of the sea. There Avas to them an Infinite Protector; there were unfailing sources of peace; they had nothing to dread. It was their dut}', therefore, to be calm, still, confiding, for God would be exalted among the nations of the earth. It is possible that the psalm refers to the iuA-asion of the land of Israel by Sennacherib, and to the miraculous destruction of his
rj.OD is our refuge and strength, ^ a very present help in trouble.
host, as recorded in 2 Kings xix. and Isa. xxxvi., xxxvii. All the circumstances in that invasion, — the tumultuous hosts summoned for the war (Isa. xxxvi. 2); the overthrow of numerous nations by their armies (Isa. xxxvi. 18-21); the siege of Jerusalem itself (Isa. xxx\a. 2); the confidence of Hezekiah and of his people in God when the city Avas besieged (Isa. xxxvii. 14-20); and the final overthrow of the AssjTian host by the angel of the Lord (Isa. xxxvii. 36), agree well with all the statements in the psalm, and seem well to illustrate the psalm, though it be impossible now to determine with precise accuracy to what particular historical occasion it has reference. The circumstances in that invasion, however, are so similar to those supposed in the f)salm, that, perhaps, we shall not be ikely to en- in supposing that the psalm had reference to that occasion.
I. The first strophe, vers. 1-3. In this there is the general statement that God is a refuge and strength, and that the people of God Avould have nothing to fear though the earth should be removed, and though the raging waters of the ocean should shake the very mountains.
II. The second, vers. 4-7. In this there is the statement that the people of God had an unfailing source of consolation, like an ever-fiowing rivei", making glad the city of God; that God himself was in that city as its Protector; that though the nations raged, and the kingdoms were moved, he had only to utter his voice and even the earth would be dissolved; that they had nothing to fear while the God of hosts— the God of mightier armies than those which had invaded the land — was with them.
III. T/ie third strophe, vers. 8-11. In this we have a reference to the mighty power of God as actually put forth in the desolations, which he had made in the earth. He had shown that power b)' making wars to cease; by breaking the bow, and cutting the speaV in sunder; and by causing the warchariot to be burned in the tire. They had, therefore, nothing to fear while such a God was their Protector, and it was their duty calmly to confide in him, and leave the whole issue with him, for it was his purpose to exalt himself among the nations of the earth.
1. Ood is our refuge and strength. God is for us as a place to which we may flee for safety; a source of strength to us in danger. The first word, refuge, from a verb meaning to flee, and then to fee to — nt>X^, hhasah — or to take shelter in — denotes a place to which one would flee in time of danger — as a lofty wall; a high tower; a fort; a fortress. See Notes on Ps. xviii. 2. The idea here is, that the people of God, in time of danger, may find him to be what such a place of refuge would be. Comp. Prov. xviii. 10. The word strength implies that God is the source of strength to those who are weak and defenceless; or that we may rely on his strength as if it were our own; or that we may feel as safe in his strength as though we had that strength ourselves. AVe may make it the basis of our confidence as really as though the strength resided in our own arm. See Notes on Ps. xviii. 2. '^ A very present help. The word help here means aid, assistance. The word trouble would cover all that can come upon us which would give us anxiety or sorrow. The word rendered present— M^733 nimtza — means rather, is found, or has been found; that is, he has proved himself to be a help in trouble. The word present, as if he were near to us, or close by us, does not accurately express the idea, which is rather, that he has been found to be such, or that he has always j9 rot* eti himself to be such a help, and that, therefore, we may now confide in him. The word very, or exceedingly, is added to qualify the whole proposition, as if this were emphaiically true. It was true in the most eminent
2 Therefore will not we fear, tliougli the earth be removed, and though the mountains be carried into the ^ midst of the
sense that God had always been found to be such a helper, and, therefore^ there was nothing to fear in the present distress. Ver. 2.
2. Therefore icill not we fear. Our confidence in God shall be unshaken and abiding. Having Him for our refuge and strength (ver. 1), we can have nothing to fear. Comp. Ps. Ivi. 3. T[ Though the earth he removed. Literally, " in the changing of the earth;" that is, though the earth should be changed. This may either mean, Though the earth should change its place or its very structure in these convulsions; or, though it should perish altogether. Comp. Ps. cii. 26. The idea is, that they would not be afraid, though the convulsions then occurring in the world should be continued, and should be extended so far as to destroy the very earth itself. God would remain their friend and protector, and they would have nothing to fear. *{[ And though the mountains be carried into the midst of the sea. Mai'g., as in Heb., into the heart of the seas. This may either be understood literally, as implying that they would not be afraid though the mountains, the most fixed and firm things of earth, should be uprooted and sunk in the ocean — implying that nothing earthly was stable; or, the mountains here may be referred to as emblems of that which seemed to be most settled and established on earth — the kingdoms of the world. The idea is, that in any convulsion — any change — any threatened danger — they would place confidence in God, who ruled over all, and who could not change. It will be seen at once that this entire description of trust and confidence in God is applicable to the time of Hezekiah, and to the feelings which he manifested when the laud was in-
3 Though the waters thereof roar luid be troubled, though the mountains shake with the swelling thereof. Selah.
vaded by the hosts of Sennacherib, and when wars and commotions were abroad among the kingdoms of the earth. See the introduction to the psalm. It was, also, eminently fitted to console the mind in the circumstances to which Luther so often applied the psalm — the agitations, convulsions, wars, dangers in Europe, in the time of the Reformation. It is fitted to anj/ time of trouble, when commotions and revolutions are occurring in the earth, and when everything sacred, true, and valuable seems to be in danger.
3. Though the toaiers thereof roar and he troubled. The waters of the sea. The idea is, that they would not be afraid though everything should be in commotion, and be as unsettled as the restless waves of the ocean. The earth might be changed, the mountains removed, the agitated sea roar and dash against the shore, but their minds would be calm. The word rendered be troubled means to boil; to ferment; to foam; and here it refers to the ocean as agitated and lashed into foam. Nothing is more sublime and fearful than the ocean in a storm; nothing furnishes a better illustration of the peace produced by confidence in God amid the agitations which occur in the world, than the mind of a seaman that is calm when the ocean is heaved in wild commotion. ^ Though the mountains shake with the stvelling thereof. The rolling ocean breaking against the sides of the mountains on its shore, and seeming to shake them to their foundation. The word rendered swelling means properly majesty, glory; then pride, haughtiness, insolence. Literail}', " though the mountains tremble through their pride." Comp. Ps. cxxiv. 5. On the word Selah, see Notes on Ps. iii. 2.
4 There is a river, = tlie streams whereof shall make glad the city "of God, the holy place of the tabernacles of the Most High.
5 God is in the midst of her; she shall not be moved: God shall help her, i and that right early.
4. There is a river. There is no allusion here to any particular stream or river, but the image is designed to represent a state of peace and calm security in contrast with the rough and troubled ocean. While the ocean rages, and foams, and dashes against the mountains as if it would overturn them, the state of Jerusalem, the city of God, was well represented by a calm and gently-flowing river; — a river of full banks, diffusing joy and fertility and beauty wherever it flowed. This image, to represent happiness, abundance, peace, joy, is one that is often employed in the Scriptures. Comp. Isa. xxxii. 2; xxxiii. 21; xli. 18; Ps. i. 3; Rev. xxii. 1; Ps. xxxvi. 8. The idea here is simply that Jerusalem would be calm and serene amidst all the external agitations in the world— calm as a gently -flowing stream. The streams — the canals — the water-courses of such a river flowing around each dwelling and along each garden, would diff'use happiness and beauty everywhere. ^ The streams ivhereof. The allusion here is undoubtedly to the canals, watercourses, or rivulets that were led off from the main stream for the purpose of supplying fountains and watering gardens. Thus the city of Damascus is watered by streams or canals cut from the river Barrady, that flows down from the regions of Anti- Libanus. The greenness — the beauty — the fertility — of Damascus is owing wholly to the waters of the river thus conducted to every house and garden in the city. Comp. introduction to Isa. xvii. So here, the flowing river of Divine mercy and goodness is conveyed, as in smaller canals or streams, to each home and heart, producing peace, calmness, joy, — while the world around is full of commotion and trouble, ^ 8hall make glad the city of
God. Jerusalem, considered as the place where God was worshipped, and where he was supposed peculiarly to dwell: Ps. xlviii. 1. ^ The holy place of the tabernacles of the Most High. Of the tent where the Most High is supposed to abide. The word is applicable to any habitation or dwelling-place; but in the Scriptures it is applied peculiarly to the sacred tent erected by ]\[oses in the wilderness, and ultimately removed to Mount Zion by David, as the Divine abode on earth. It is sometimes, also, applied to the temple; and if this psalm was written, as I have supposed, in the time of Hezeliiah, it would be applicable to that. Comp. Ps. Ixxxiv. 2; cxxxii. 5. The tabernacle and the temple were alike divided into two parts — the holy and the most holy place — and hence the jylural term is sometimes applied to them. Comp. Notes on Heb. ix. 2, 3.
5. God is in the midst of her. God is in the midst of the city referred to above — the " city of God," That is, {a) he dwelt there by the visible symbol of his presence, the Shekinah; {h) he was there actually as a help and a protector. It was his chosen abode, and as long as such a Being dwelt in the city, they had nothing to fear. % God shall help her. That is, in her danger, he will interpose to save her. This is language such as would be used in reference to a place that was besieged, and would well apply to the state of things when Jerusalem w^as besieged by the armies of Assyria under Sennacherib. The language expresses the confidence of the people in the time of the impending danger. ^ And that right early. Marg., tvhen the morning appeareth. Literally, in the faces of the morning, as the word is commonly used; or, more literally, iu the turning of
6 The heatlien raged, tlie kingdoms were moved: he uttered his voice, the earth melted.
7 The Lord of hosts is with
the morning, — for the verb from which the word is derived means properly to turn, and then to turn to or from an!/ one. The noun is apphed to the face or countenance, because the person is turned to us when we see his counteaiuce. The poetic idea here seems to refer to the day as having turned awixyfroin us at night, and then as turning about toioards us in the morning, afcer having gone, as it were, to the greatest distance froai us. Posslbltj there may be an ahusion here to what occurred in the camp of the Assyrians, when the discovery that the angel of the Lord had smitten them was made early in the morning, or when men arose in the morning: — " The angel of the Lord went forth, and smote in the camp of the Assyrians an hundred and fourscore and five thousand: and when the}' arose in the morning" [that is, when men arose in the morning], " behold, they were all dead corpses," Isa. xxxvii. 36.
6. The heathen raged. The nations were in commotion, or were agitated like the waves of the sea. This language would well describe the consternation of the nations when the Assyrians went forth to conquest, and when, having subdued so many other kingdoms, they made war on Jerusalem. Comp. Isa. xxxvi. 18-20. % The kingdoms were moved. That is, those who were invaded, as well as those that made the invasion. There was a general convulsion or shaking among the nations of the earth. % He tittered his voice. God spoke; he gave command; he expressed his will. Comp. Gen. i. 3; Hab. iii. 6. 1[ The earth melted. The very earth seemed to melt or dissolve before him. Every thing became still. The danger passed away at his command, and the rasing world became calm. The Bible abounds in language of this kind,
US; the God of Jacob is ^ our refuge. Selah.
showing the absolute power of God, or his power to control all the raging elements on land and ocean by a word. Comp. Notes on Ps. xxxiii. 9. See also Ps. cvii. 25, 29; Matt. viii. 26.
7. I'he Lord of hosts. The God commanding, ordering, marshalling the hosts of heaven, — the angels, and the starry worlds. See Notes on Isa. i. 9. Comp. Ps. xxiv. 10. The reference here is to God considered as having control over all armies, or all that can be regarded and described as a marshalled host, in earth and in heaven. Having such a Being, therefore, for a protector, they had nothing to fear. See ver. 11. •[[ Is tvith tis. Is on our side; is our defender. The Hebrew phrase here used is em.- ployed in Isa. vii. 14; viii. 8, to describe the Messiah. See Notes on those passages. Tf The God of Jacob. See Notes on Ps. xxiv. 6. The meaning is, The God whom Jacob acknowledged, and whom he found to be his friend, is with us. ^ Is our refuge. Literally, a high place, as a tower, far above the reach of enemies. See Notes on Ps. ix. 9; xviii. 2. So the margin, an high place for us.
8. Come, behold the tcorks of the Lord. Go forth and see what the Lord has done. See, in what his hand has accomplished, how secui'e we are if we put our trust in him. ^ What desolations he hath made in the earth. Or, in the land. The word desolations might refer to any ruin or overthrow, which he had brought upon the land of Israel, or on the nations abroad — the destruction of cities, towns, or armies, as proof of his power, and of his ability to save those who put their trust in him. But if this be supposed to refer to the invasion of the land of Israel by Sennacherib, it may point to what occurred to his armies when the angel of the Lord went forth and smote them in their
9 He maketh wars to cease nnto the end of the earth; he breaketh the bow, and cutteth
10 Be still, and know that I am God; I will be exalted among
camp (Isa. xxxvii. 36), and to the consequent deliverance of Jerusalem from danger. Without impropriety, perhaps, this may be regarded as an appeal to the inhabitants of Jerusalem to go forth and see for themselves how complete was the deliverance; how utter the ruin of their foes; how abundant the proof that God was able to protect his people in times of danger. It adds great beauty to this psalm to suppose that it ivas composed on that occasion, or in view of that invasion, for every part of the psalm may receive a beautiful, and an ample illustration from what occurred at that memorable period. Nothing cottld furnish a clearer proof of the power of God to save, and of the propriety of putting confidence in him in times of national danger, than a survey of the camp of the Assyrians, where an hundred and eighty-five thousand men had been smitten down in one night by the angel of God. Comp. 2 Kings xix. 35; 2 Chron. xxxii. 21 J Isa. xxxvii. 36.
9. He maketh wars to cease unto the end of the earth. Either in all the land, or in all the world. The overthrow of the Assyrian army would probably put an end to all the wars then raging in the world. The Assyrian empire was then the most mighty on the globe; it was engaged in wide schemes of conquest; it had already overrun many of the smaller kingdoms of the world (Isa. xxxvii. 18-20); and it hoped to complete its conquests, and to secure the ascendancy over the entire earth, by the subjugation of India and Egypt. When the vast army of that empire, engaged in such a purpose, was overthrown, the consequence would be that the nations would be at rest, or that there would be universal peace. Comp. Notes ou Isa. xiv. 6, 7. H He hreaketh the boto, and ciiifcth the spear in sunder. That is, he makes them useless, as a bow that is broken is of no value, or a spear that is cut into parts. ^ He bumeth the chariot in the fire. The war-chariot, that which was employed in battle. See Notes on Isa. ii. 7; Ps. xx. 7. The expression here may refer to a custom of collecting the spoils of war into a heap, and setting them on fire. This was particular!}' done when the victors were unable to remove them, or so to secure them as to preclude all danger of their being taken again and used against themselves. This custom is alluded to by Virgil, JEn. viii. 561, 562,
" Qualis eram, ciim piimam aciem Pra-ueste sill) ipsa Stravi, scutorunique iucendi victor accrvos."
The idea here is, that God had wholly overthrown the foe, and had prevented all danger of his returning again for purposes of conquest.
10. Be still. The word here used — from HDI, raphah — means properly to cast down; to let fall; to let hang down; then, to be relaxed, slackened, especially the hands. It is also employed in the sense of not making an efibrt; not putting forth exertion; and then would express the idea of leaving matters with God, or of bemg without anxiety about the issue. Comp. Ex. XIV. 13, " Stand still, and see the salvation of God." In this place the word seems to be used as meaning tliat there was to be no anxiety; that there was to be a calm, confiding, trustful state of mind in view of the displays of the Divine presence and power. The mind was to be calm, in view of the fact that God had interposed, and had shown that he was able to defend his people when surrounded by dangers. If this is understood as having reference to
the heathen, I will be exalted « in the earth.
the Divine interposition when Jerusalem was threatened by the armies of the Assyrians under Sennacherib, the Ibrce and beauty of the expression will be most clearly seen. T[ And know that I am God. See, in what 1 have done, the evidence that I am God. See a work accomplished which none but God could eflect. Comp. Isa. xxxvii. 36. T[ / ivill be exalted among the heathen. That is, among the nations. The nations abroad that do not worship me, but worship idols, shall see in these deeds lull proof that I am the true God, and that I am worthy of universal adoration. Comp. Notes on Daniel iii. 28, 29; iv. 1-3, 37. See also Ex. ix. 16; Rom. ix. 17. ^ / toilt be exalted in the earth. In the lands abroad; all over the world. The defeat and destruction of the armies of Sennacherib v.-ere eminently fitted to make a deep impression on the world that the God of the Hebrew people was the true God.
11. The Lord of hosts is with us, etc. See ver. 7. This is the conclusion, or the result of the whole. As applied to the invasion of Sennacherib, this would be clearly seen, for all that occurred in that invasion was adapted to leave the impression that Jehovah, God of hosts, was with the Hebrew people. He had interposed in time of danger; he had saved his city and nation; he had overthrown one of the most mighty armies that had ever been assembled; he had caused the boasting conqueror himself to retrace his steps to his capital; he had wholly delivered the nation from all danger; and he had shown how easy it was, in ways which they could not have anticipated, to bring deliverance. The truth thus conveyed was adapted to the people of God in all lands and at all times, as showing that God has power to defend his people against the most formidable enemies, and
11 The Lord of hosts is with US; the God of Jacob is our refuse. Selah.
tliat all their interests are safe in his hands.
Tliis psalm is entitled, " To the chief Musician, a psalm for [marg., of] the sons of Korah." On tin- phrase "To the chief Musician," see Notes on the title to Ps. iv. On the phrase " For the sons of Korah," see Notes on the title to I's. xlii.
composed, and the name of the author, are alike unknown. It is a triumphal psalm, and was composed apparently on some occasion of victorij over enemies, and with reference to a triumphal procession. Professor Alexander supposes that it was composed to commemorate the victory of Jehoshaphat over the Ammonites and Edomites, recorded iji 2 Chron. XX. It is, as he remarks, a coincidence of some importance, that there is express mention made of the presence of the "Kohathites" on that occaion, as among those who "stood up to praise the Lord," 2 Chron. xx. 19. This is not, however, decisive, as they might have been present on other similar occasions, and as it is probable, in fact, that the}' usuall)' took part in celebrations of this kind. All that can be expressed with any certainty in regard to the occasion on which the psalm was composed is, that it was on an occasion of victory.
The psalm consists of two parts, quite similar in structure and in design. Each part consists of an exhortation to praise God, followed by a statement of reasons why it should be done.
I. The first part comprises the first five verses:
(1) An exhortation to praise God — to celebrate the joy of the soul by a clapping of hands, and by a shout of triumph, ver. 1.
(2) Reasons for doing this, vers. 2-5. These reasons are that he is terrible; that he is king over all the earth; that he will subdue the nations, and make them subject to his own people; and that, in anticipation of this, and in proof of this, he had now achieved a signal victory, and had gone up as from that victory to his oNsn abode in heaven.
To the cliief Jlusiciaii. A Psalm i for the sons ot Koriih.
r\ CLAP your liands, all ye ^ people; shout unto God with the voice of triumph.
2 For the Lord most high is terrible; he is a great King over all the earth.
3 He shall subdue the people under us, and the nations under our feet.
(2) Eeasons for this, vers. 7-9. These reasons are, as before, that God is king over all the earth; that he now sits upon the throne of his holiness, and that (ver. 9) the princes of the nations — the subdued kings and rulers — are home along in triumph to the people of the God of Abraham; and that in this victory it has been showTi that the shields of the earth belong to God. See Notes, ver. 9.
The psalm, therefore, is a triumphal ode, and was probably composed to be sung on occasion of some military triumph — some solemn pi'ocession on a return froni battle, with captive princes marching in the procession, and with a display of the "shields" and other implements of war taken from the foe. All this is celebrated as indicative of the interposing power of God in victory, and as evidence of his purpose to protect his chosen people in time of peril. The psalm may yet be used in a higher sense by the church at large, when all the foes of God on earth shall be subdued, and when his kingdom shall be in fact set up over all the world.
1. 0 clap your hands, all ye peojAe. A comn>on way of expressing joy, or indicating applause. Comp. Notes on Isa. Iv. 12. The people here referred to are probably the Jewish people, and the call on them is to rejoice, with the customary marks of joy, in view of the great victory which God had gained over their enemies. ^ Shout unto God. Make a joyful noise in praise of God; that is, in acknowledgment that this victory has been gained by his interposition. ^ With a voice of triumph. With such a shout as is usually raised when a victory is obtained; such a
2. For the Lord most high. Jehovah, the Most High God; that is, who is exalted above all other beings. Comp. Ex. xviii. 11; 1 Chron. xvi. 25 (Ps. xcvi. 4); 2 Chron. ii. 5; Ps. xcv. 3. ^ Is terrible. Literally, is to he feared; that is, reverenced and adored. There is an idea in the words terrible and teri'or which is not contained in the original, as if there were something harsh, severe, stern, in his character. The word in the original does not go beyond the notion of inspiring reverence or awe, and is the common word by which the worship of God is designated in the Scriptures. The meaning is, that he is worthy of profound reverence or adoration. ^ He is a great king over all the earth. He rules the world. He is a universal Sovereign. The immediate occasion of saying this, when the psahn was composed, was evidently some victory (which had been achieved over the enemies of the people of God) so decided, and so immediately by the Divine power, as to prove that he has absolute control over all nations.
3. He shall subdue the people under us. Comp. Notes on Ps. xviii. 39, 47. The word rendered " subdue " is that which commonly means to speak. The idea in the use of this word here is that he has only to speak and it is done (comp. Ps. xxxiii. 9), or that he could do it by a word. Comp., however, on the use of the word here, Gesenius {Lex.), on the word — "l^"^* 2, Hiph. % And the nations under
4 He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
5 God is gone up •'with a shout, the LoKD with the sound of a
our feet. That is, they shall be entirely or effectually subdued. See Notes on Ps. vii. 5; xliv. 5. As God would enable them to do this, it was an occasion for thankfulness and triumph.
4. He sJiall choose our inheritance for us. He has chosen or selected the land which we inherit. Of all the countries which compose the world, he has chosen this to be the inheritance of his own people, or the place where they should dwell. The thought in this verse is based on the idea so common in the writings of the Hebrews, that their country was the glory of all lands — the place of all on earth most desirable to dwell in. It is in view of this fact that they are here called on to praise God, and to rejoice in him. ^ The excellency of Jacob. Literally, *' the pride — "JINS. gaon — of Jacob." LXX., beauty — Ka\\ovy)v. So the Vulgate, speciem. The meaning is, that it was a land of which Jacob, the ancestor of the people, might be proud, or which he did boast of. It was ever regarded as an honour among the Jews that they dwelt in a land which had been the abode of the prophets j and especially was anything regarded as of value that could be traced to Jacob; that had been once in his possession; or that could be regarded as his gift. Comp. John iv. 12. Tf Whom he loved. As one of the patriarchs. Perhaps special allusion is here made to Jacob rather than to Abraham and Isaac, because the land came actually into the possession of the Hebrew people in the time of Jacob's sons. It was divided among the descendants of his sons, the twelve tribes, bearing their names; and thus Jacob was most naturally referred to as having been in possession of the land. Abra-
6 Sing praises to God, sing praises; sing praises unto our King, sing praises.
7 For V God is the King of all
ham and Isaac dwelt in the land as strangers and pilgrims (Heb. xi. 9, 10, 13), having no possession there, not even of a burying-place except as they purchased it (comp. Gen. xxiii. 12-16); and the land actually came into the possession of the nation only in the family of Jacob.
5. God is gone tip xviih a shout. That is, he has ascended to heaven, his home and throne, after having secured the victory. He is represented as having come down to aid his people in the war by the overthrow of their enemies, and (having accomplished this) as returning to heaven, accompanied by his hosts, and amidst the shouts of triumph. All this is, of cofli'se, poetical, and is not to be regarded as literal in any sense. Comp. Notes on Ps. vii. 7. ^ The LoED v:ith the sound of a trumpet. Jehovah, accompanied with the notes of victory. All this is designed to denote triumph, and to show that the victory was to be traced solely to God.
6. Sing praises to God, sing praises. This commences the second part of the psalm. The repetition shows that the heart was full, or was overflowing with joy. It is a call on all to celebrate the praises of God, especially as he had enabled his people to triumph over their enemies. % Sing praises unto our King. Unto God, who has shown himself to be the King of his people, — one who rules in their behalf, and who has interposed for their deliverance in danger.
7. For God is the King of all the earth. He has shown himself to be a universal sovereign. All nations are subject to him, and he has a claim to univei'sal praise. ^ Sing ye praises with understanding. Marg., Every one that hath understanding. Neither
8 God reigneth over the heathen: God sitteth upon the throne of his holiness.
9 2 The princes of the people are gathered together, even the people of the God of Abraham: for the shields ' of the earth he-
the text here, however, nor the margin, expresses the true idea of the original. The Hebrew is, " Sing a Maschil " — ^^3*ap70; that is. Sing, or pla}', a didactic; psalm or tune; that is, a song or ode adapted to convey valuable lessons of instruction. See the word explained in the Notes on the title to Ps. xxxii. The idea is, that the occasion was one on which such a psalm or song would be peculiarly appropriate; an occasion on which great lesso)2s or truths had been taught by the deahngs of God, which it became his people now to set forth in a becoming manner. Those lessons or truths pertained to the fact that God is the great Knig over all the earth, or that he is a sovereign among the nations: — a truth of immense importance to mankind, and a truth which the occasion on which the psalm was composed was peculiarly adapted to bring to view.
8. God reigneth over the heathen. Over the nations; not over the "heathen" in the sense in which that term is understood now. It does not mean that God reigns, or that he has set up his throne over the people that have not the true religion, but that he is exalted over the nations of the earth as such; or, that he has universal dominion. See Notes on Ps. xlvi. 10. *[\ God sitteth iipon the throne of his holiness. Upon his holy throne. The idea i.s, that his government is established in holiness or justice.
9. The princes of the people are gathered together. The marginal reading is. The voluntary of the people are gathered unto the people of the God of Abraham. The word rendered princes — 2" 13, nadhib — means properly, voluntary, ready, prompt; then.
generous, liberal; then, those of noble birth, princes, nobles. It is evidently used here in this latter sense. The word people here may mean either the people of Israel, or the people of other lands; but in this place it seems evidently to denote the latter. The words " are gathered together '* may refer either to a voluntary or an involuntary assembling; meaning either that they came in chains as prisoners of war, subdued by the arms of the people of God, and thus rendering an involuntary tribute to their power and their religion; or that they came in a voluntary manner, and submitted themselves, acknowledging the God of Israel to be the true God. It seems to me that the connexion requires that we should understand this in the former sense, as referring to the subjugation of the enemies of the people of God, and to their being led along as captives, assembled thus from distant parts of the world as proof that the God of Israel reigned. •[[ Even the people of the God of Abraham. The word even is not in the original. The meaning is, " to the people of the God of Abraham;" that is, they come and mingle with the people of the God of Abraham; or, they come as captives in war to that people, and confess in this manner that their God is the true God. The image is that of the assemblage of great numbers of foreign princes and nobles as furnishing either a voluntary or involuntary acknowledgment of the fact that the God of Abraham was the true God, and that the people of Israel were his people. ^ For the shields of the earth belong unto God. Are of right his. This would seem to have been suggested by the marching in triumph of subdued and vanquished princes and long unto God: lie is greatly warriors, their shields cr weapons of war being borne aUnig in the procession, demonstrating: that Jehovah was Kin.r among the nations. It was seen in snch a march that all those weapons of war belonged to him, or that he had a right to dispose of tliem, and to use them as he pleased. T[ He is greatly exalted. That is, one who can thus subdue nations, and lead along captive princes and warriors, must be a Being greatly exalted; a Being that has dominion over the nations of the earth. This completes the imagery in the psalm, and gives occasion for the shouts and the joys of triumph. God had shown that he was a great King over the earth. Princes and armies were subdued to his will. They were led along as captives, and were gathered together to the people of God, as if to acknowledge their own inferiority; and in this solemn manner the nations thus subdued owned Jehovah to be the true God. In a higher sense this will be true when all the earth shall be subdued by the power of truth, and when kings, and princes, and people everywhere shall come and acknowledge God, reigning through the Messiah, to be the King of all nations. Comp. Isa. Ix.
The title of the psalm is, " A song and psalm for the sons of Korah." The tivo appellations, so)ig and psalm, Avould seem to imply that it was intended to combine what was implied in both these words; that is, that it embraced what Avas usually understood by the word psalm, and that it was intended also specifically to be sitng. Comp. Notes on the titles to Ps. iii., xviii., xxx. In Ps. xxx the two are combined as they are here. On the phrase " For the sons of Korah," see Notes on the title to Ps. xlii.
composed cannot be ascertained. Prof. Alexander and some others suppose that it was composed on the same occasion, or with reference to the same event, as the previous psalm, — the overthi'ow of the enemies of Judah, under Jehoshaphat, 2 Chron. xx. Others, as De Wette, suppose that it was on occasion of the overthrow of the anny of Sennacherib, 2 Kings xix. 35. The cn-cumstances of the case best agree with the former of these suppositions, though it is not possible to ascertain this with absolute pi-ecision.
I. An ascription of praise to God, especially as dwelling in a city which was, for its beauty and strength, an appropriate dwelling-place of such a God, vers. 1-3. The psalmist begins Avith a statement that God is Avorthy to be praised, (ver. I); he then, in the same verse, refers to the abode of God, the city Avhere he dwelt, as a holy mountain; he describes the beauty of that city (ver. 2); and he then adverts to the fact that God is " knoAvnin her palaces," or that he dwells in that city as its protector. Its beauty, and its security in haAing God as a dweller there, are the first things to Avhich the attention is directed.
II. A reference to the danger of the city on the occasion referred to, and the fact and the manner of its deliverance, vers. 4-7. The psalmist represents the "kings" as assembling Avith a vicAV to take it, but as being awestruck Avith its appearance and as hastening away in consternation, — driven away as the ships of Tarshish are broken Avith an east Avind.
III. The psalmist sees in these events a confirmation of Avhat had been before affirmed of Jerusalem, that it Avould stand for ever, or that God Avould be its protector, vers. 8-10. Tliere Avere on this subject ancient records, the truth of Avhich the present event confirmed (ver. 8), and the psalmist says (ver. 9) that those records Avere now called to remembrance, and (ver. 10) that the effect Avould be that the name of God Avould be made known to the ends of the earth.
IV. A call on Jerusalem to rejoice, and a call on all persons to Avalk around and seethe matchless beauty and strength of the city thus favoured by God, vers. 11-14. Its towers, its bulwarks, its palaces, Avere all such as to shoAV its strength; the rertainty of its permanence Avas such that one generation should proclaim it to another. God's interposition had been such as to fumish proof that he Avould be theii' God for
A Song and Psalm i for the sons of Korali.
p REAT is the Lord, and great- ^ \y to be praised in ^ the city of our God, in the mountain of his holiness. i or, of.
ever and ever, and that even unto death he would be the guide of those that ti'usted in Him.
1. Great is tlie LoED. That is, he is high and exalted; he is a Being of great power and glory. He is not weak and feeble, like the idols worshipped by other nations. He is able to defend his people; he has shown his great power in overthrowing the mighty forces that were gathered together against the city where he dwells. ^ And greatly to he praised. Worthy to be praised. In his own nature, he is worthy of adoration; in interposing to save the city from its foes, he has sliown that he is worthy of exalted praise. ^ In the city of our God. Jerusalem. In the city which he has chosen for his abode, and where his worship is celebrated. See Notes on Ps. xlvi. 4. This praise was peculiarly appropriate there, {a) because it was a place set apart for his worship; (J) because he had now interposed to save it from threatened ruin. \ In the mountain of his holiness. His holy mountain; — either Mount Zion, it the psalm was composed before the building of the tempie, — or more probably here Mount JNIoriah, on which the temple was reared. The names Zion, and Mount Zion, however, were sometimes given to the entire city. Comp. Notes on Isa. ii. 2. 3.
2. Beautiful for situafwn. The word rendered situation — 7113^ twjjh — means properly elevation, height, (Ges. Lex.); and the idea here is, that the mountain referred to is beautiful for elevation; that is, it rises gracefully. The allusion here is to Jerusalem as it would appear to one approaching it, and especially as it appeared to the " kings " (ver. 4) who came to invest
2 Beautiful ' for situation, the joy of the w^hole earth, is mount Zion, on the sides of the '" north, the city " of the great King.
it, and who were so impressed with its marvellous beauty and strength, that they were afraid to attack it, and turned away (ver. 5), ^ The Jog of the whole earth. Either the whole land of Palestine, or the whole world. Most probably the former is the meaning; and the idea is that, as a place of beauty and strength, and as a place where the worship of God was celebrated, and where the people of the land were accustomed to assemble, it was a source of national joy. ^ Is Mount Zion. The term here used would seem to denote the whole city, Jerusalem, as it often does. IMount Zion was the most conspicuous object in the city, the residence of the king, and for a long time, until the temple was built, the place where the ark reposed, and where the worship of God was celebrated, and hence the term came to be used to denote the whole city. ^ On the sides of the north. That is, probably, the houses, the palaces, on the north sides of the Mount Zion. The.se were eminently beautiful; they struck one in approaching the city from that quarter, as impressive and grand. The natural and usual approach to the city was from the north, or the north-west. On the west was the valley of Gihon, on the south the vallej' of Hinnom; and on the east the valley of Jehoshaphat and of the brook Kidron; and it was only as the city was approached from the north that there would be a complete view of it; or, that was the only quarter from which it could be assailed. The " kings," therefore (ver. 8), may be supposed to have approached it from that quarter; and thus approaching it, they would have a clear and impressive view of its beauty, and of the sources of its strength, — of the walls.
3 God is known in ber palaces for a refuge.
towers, and bulwarks which defended it, and of the magnificence of the buildings on Mount Zion. Dr. Thomson (Land and the Book, voh ii., p. 476), says of the situation of Mount Zion, " What is there or was there about Zion to justify the high eulogium of David: * Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King?' The situation is indeed eminently adapted to be the platform of a magnificent citadel. Rising high above the deep valley of Gihou and Hinnom on the west and south, and the scarcely less deep one of the Cheesemongers on the cast, it could only be assailed from the north-west; and then * on the sides of the north' it was magnificently beautiful, and fortified by walls, towers, and bulwarks, the wonder and terror of the nations: ' For the kings were assembled; they passed by together. They saw it, and so they marvelled; they were troubled, and basted away.' At the thought of it the royal psalmist again bursts forth in triumph: 'Walk about Zion, and go round about her; tell the towers thereof; mark ye well her bulwarks; consider her palaces, that ye may tell it to the generation following.' Alas i ber towers have long since fallen to the ground, her bulwarks have been overthrown, her palaces have crumbled to dust, and we who now walk about Zion can tell no other story than this to the generation following." It was actually on the northern side of Mount Zion that most of the edifices of the city were erected, (lleland, Pales., p. "847.) ^ Th^ city of the great King. That is, of God; the place where he has taken up his abode. Comp. Notes on Ps. xlvi, 4.
3. God is Jcnown in her palaces. The word rendered palaces here means properly a fortress, castle, or pakce, so called from its height, from a verb, t]")K, aram, meaning to elevate, to lift up. It may be applied to any fortified place, and would be particularly applicable to a royal residence, as a castle or stronghold. The word knoivn here means that it was well understood, or that the point had been fully tested and determined that God had chosen those abodes as his peculiar residence — as the place where ho might be found. ^ For a refuge. See Notes on Ps. xlvi. 1. That is, there was safety or security in the God who had chosen Jerusalem as his peculiar abode.
4, For, lo, the Icings were assemhlecL There is evidently allusion hero to some fact that had occurred; some gathering together of kings and their armies, with a view to besiege or attack Jerusalem. The kings referred to, if the allusion here is, as is sup- ]X)se<l, to the time of Jehoshaphat, were the kings of Amnion and of Moab, and of Mount Seir, and perhaps others, not particularly mentioned, who came up against Jehoshaphat, 2 Chron. xx. 1, 10. ^ Theg passed by together. That is, they were smitten with consternation; they were so impressed with the beauty, the majesty, the strength of the city, that they passed along without venturing to attack it. Or, perhaps, the meaning may be, that they were discomfited and overthrown as suddenly as if the mere sight of the city had tilled their minds with dread, and had made them desist from their intended assault. Comp. 2 Chron. xx. 22—25.
5. They saio it. That is, they looked on it; they contemplated it; they were struck with its beauty and strength, and fied. ^ And so they marvelled. It surpassed their expectations of its strength, and they saw with wonder that any attempt to conquer it was hopeless. ^ They xc ere
there, and pain, as of a woman in travail.
7 Thou breakest the ships i of Tarshish with an east wind.
troubled. They were filled with anxiety and confusion. They even began to have apprehensions about their own safety. They saw that their j)reparations had been made in A'ain, and that all hopes of success must be abandoned. ^ And hasted away. They fled in confusion. The idea in the whole verse is that of a 'panic, leading to a disorderly fliglit. This may have occurred in the time of Jehoshaphat (2 Chron. xx.), when the kings of Moab, Edom, and others, came up to attack Jerusalem, though the immediate cause of their overthrow was a conflict among themselves (2 Chron. xx. 22-25). It may have been, however, that they approached the city, and were dismayed by its strength, so that they turned away before the internal conflict occurred which ended in their ruin. But it is not necessary to adjust these accounts one to another, or even to suppose that this was the event referred to in the psalm, though the general ideas in it accord well with all which occurred on that occasion.
6. Fear took hold upon them there. Trembling seized them; they were filled with sudden consternation. That is, as soon as they saw the city, or had a distinct view of it, they became alarmed. % And pain. Distress; anguish. The distress arising from disappointed hopes, and perhaps from the apprehension of their own safety. They were filled with dismay. ^ As of a too man in travail. This comparison is often used in the Scriptures to denote the severest kind of pain. Comp. Jer. iv. 31; vi. 24; xiii. 21; xxii. 23; XXX. 6; xlix. 24; Mic. iv. 9, 10; Isa. liii. 11.
7. Thou IreaTcest the ships of Tarshish. On the ships of Tarshish, see notes on Isa. ii. IG. The allusion to these ships here may have been to illustrate the power of God; the ease with which he destroys that which man has made. The ships so strong — the ships made to navigate distant seas, and to encounter waves and storms — are broken to pieces with infinite ease when God causes the wind to sweep over the ocean. With so much ease God overthrows the most mighty armies, and scatters them. His power in the one case is strikingly illustrated by the other. It is not necessary, therefore, to suppose that there was any actual occurrence of this kind particularly in the eye of the psalmist; but it is an interesting fact that such a disaster did befall the navy of Jehoshaphat himself, 1 Kings xxii. 48: " Jehoshaphat made ships of Tarshish to go to Ophir for gold; but they went not: for the ships were broken at Ezion-geber." Comp. 2 Chron. xx. 36, 37. This coincidence would seem to render it not improbable that the discomfiture of the enemies of Jehoshaphat tvas particularly referred to in this psalm, and that the overthrow of his enemies when Jerusalem was threatened called to remembrance an important event in his own history, when the power of God was illustrated in a manner not less unexpected and remarkable. If this was the allusion, may not the reference to the " breaking of the ships of Tarshish" have been designed to show to Jehoshaphat, and to the dwellers in Zion, that they should not be proud and self-confident, by reminding them of the ease with which God had scattered and broken their own mighty navy, and by showing them that what he had done to their enemies he ca^ild do to them also, notwithstanding the strength of their city, and that their real defence was not in walls and bulwarks reared by human hand, any more than it could be in the natural strength of their position only, but in God.
8 As we have heard, so have ■we seen in the city of the Lord of hosts, in the city of our God; God will establish ''it for ever.
9 We have thought of thy
10 According to thy name, » O God, so is thy praise unto the ends of the earth; thy right hand is full of righteousness.
8. An tee 7iave heard, so have xve seen. That is, What has been told us, or handed down by tradition, in regard to the strength and safety of the city — what our fathers have told us respecting its sacredness and its being under the protection of God — we have found to be true. It has been shown that God is its protector; that he dwells in the midst of it; that it is safe from the assaults of man; that it is permanent and abiding. All that had ever been said of the city in this respect had been found, in this trial when the kings assembled against it, to be true. % In the city of the Lord of hosts. The city where the Lord of hosts has taken up his abode, or which he has chosen for his dwelling-place on earth. See Notes on Isa. i. 24; Ps. xxiv. 10. % In the city of our God. Of Him who has shown himself to be our God; the God of cur nation. ^ God will establish it for ever. That is, this had been told them; this is what they had heard from their fathers: this they now saw to be verified in the Divine interposition in the time of danger. They had seen that these combined armies could not take the city; that God had mercifully interposed to scatter their forces; and they inferred that it could be taken by no human power, and that God intended that it should be permanent and abiding. What is here said of Jerusalem is true in a sense more strict and absolute of tjie Church — that nothing can prevail against it, but that it will endure to the end of the world. See Notes on Matt. xvi. 18.
9. We have thought of thy lovingkindness, O God. We have reflected on, or meditated on. The word used here literally means to compare, to liJcen; and this idea is perhaps always implied when it is used in the sense of thinking on, or meditating on. Perhaps the meaning here is, that they had compared in their own minds what they had heard from their fathers with what they had now seen; they had called all these things up to their remembrance, and had compared the one with the other. ^ In the midst of thy temple. See Notes on Ps. V. 7. The allusion here most probably is to the temple, properly so called, as these transactions are supposed to have occurred after the building of the temple by Solomon. The expression here also would make it probable that the psalm was composed after the defeat and overthrow of the armies referred to, in order that it might be used in the temple in celebrating the deliverance.
10. According to thy name, O God, so is thy praise. That is, as far as thy name is known, it will be praised j or, the effect of knowing it will be to inspire praise. A just view of thy character and doings will lead men to praise thee as far as thy name is known. This seems to have been said in view of what had occurred. Events so remarkable, and so fitted to show that God was a just, a powerful, and a merciful Being, would claim universal praise and adoration. ^ Unto the ends of the earth. In every part of the world. The earth is frequently represented in the Scriptures as an.extended plain, having ends, corners, or limits. See Notes on Isa. xi. 12; Pev. vii. 1. ^ Thy right hand is full of righteousness. The right hand is the instrument by which we accomplish anything. The idea here is, that in wliat God had done it seemed as if his hand — the instrument by
11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
I'l Walk about Zion, and go round about her: tell the towers
which this had been accomplished — had heen Jtlled with justice. All that had been manifested liad been righteousness, and that had been in abundance.
11. Let mount Zion rejoice. Let Jerusalem, the holy city, rejoice or be glad. Mount Zion is evidently used here to designate the city; and the idea is, that the city of God — the holy city — had occasion for joy and gladness in view of the manifestation of the Divine favour. % Let the daughters of Judah he glad. The phrase *' daughters of Judah" may denote the smaller cities in the tribe of Judah, that surrounded Jerusalem as the "mother" city — in accordance with an usage quite common in the Hebrew Scriptures. See Notes on Isa. i. 8. Perhaps, however, the more obvious interpretation is the correct one, as meaning that the women of Judah had special occasion to rejoice on account of their deliverance from so great danger, and from the horrors which usually attended the siege or the conquest of the city — the atrocities which commonly befoll the female sex when a city is captured in war. The " daughters of Judah " are those descended from Judah, or connected with the tribe of Judah. Jerusalem was in the bounds of that tribe, and the name Judah was given to all those that remained after the removal of the ten tribes. ^ Because of thy judgments. Thy righteous interposition in delivering the citv and people.
12. ^Walk about Zion. This is a call on all persons to go round the city; to take a survey of it; to see how beautiful and how strong it was — how it had escaped all danger, and was uninjured by the attempt to destroy it — how capable it was of resist-
] 3 ' Mark ye well her bulwarks, ^ consider her palaces; that ye may tell it to the generation following.
ing an attack. The word ioalk here means simply to go around or surround. The other word used has a more direct reference to a solemn procession. ^^ And go round about her. Ths word here used — from C]p3. nakapTi — to fasten together, to join together, means to move round in a circle, as if persons joined together (see Notes on Job i. 5), and would refer here properly to a solemn procession moving round the city, and taking a deliberate survey of its entire circuit. ^ Tell the totvers thereof. That is. Take the number of the towers. See how numerous they are; how firm they remain; what a defence and protection they constitute. Cities, surrounded by walls, had always toivers or elevated portions as posts of observation. Or as places from which missiles might be discharged with advantage on those who should attempt to scale the walls. Comp. Gen. xi. 4, 5; 2 Chron. xxvi. 9, 10; Isa. ii. 15.
13. Mark ye ivell her hulwarJcs. Marg. as in Heb., Set your heart to her bulwarJcs. That is. Pay close attention to them; make the investigation with care, not as one does whose heart is not in the thing, and ^vho does it negligently. The word rendered btihcarks — b'^Vl, hhail — means, properly, a host or army, and then a fortification or entrenchment, especially the ditch or trench, with the low wall or breastwork which surrounds it: 2 Sam. xx. 15; Isa. xxvi. 1. (Gesenius, Lex^ The LXX. translate it here Svvafiig, power; the ^Vulgate, virtus, courage; Luther, Mauern — walls. ^ Consider her palaces. Tho word palaces here refers to the royal residences; and, as these were usually fortified and guarded, the expression here is equivalent to this: " Consider the strength of the city; its power to defeiKl itself; its safety from the (lanp;er of being taken." Tlie word rendered consider — ^!;DD» passegu — is rendered in the marg'in raise tip. The word occurs nowhere else in the Bible. According to Gesenius {Lex.), it means to divide up; that is, to walk through and survey them; or, to consider them accurately, or in detail, one by one. The Vulgate renders it distribute; the LXX., take a distinct I is safety in such a city as that. As applied to the church now, or at any time, it means that we are to take such views of its being a true church of God; of its being fixed on firm foundations; of its being so able to resist all the assaults of Satan, and of its being so directly under the Divine protection, that it has nothing to fear. It will and must stand to all coming time, a place of absolute vieio of {Thompson) 'ylijViihev, lift up. The idea is, examine attentively or carefully. ^ That ye may tell it to the generation following. That you may be able to give a correct account of it to the next age. The object of this is to inspire the next generation with a belief that God is the protector of the city; that it is so strong that it cannot be vanquished; that there safety to all who seek protection and safety within it. The following remarks of Dr. Thomson (Land and the Book, vol. ii,, 474, 475), with the above cut, may furnish an illustration of what the ancient defences in the city may have been, and especially of the word toivers in this passage in the Psalms: — "The only castle of any particular importance is that at
14 For this God is our God for ever and ever; he will be our
the Jaffa Gate, commonly called the Tower of David. The lower part of it is built of huge stories, roughly cut, and with a deep bevel round the edges. They are undoubtedly ancient, but the interspersed patch-work proves that they are not in tlieir original positions. I have been within it, and carefully explored all parts of it that are now accessible, but found nothing which could ca>t any light upon its history. It is believed by many to be the Hippicus of Josephus, and to this idea it owes its chief importance, for the historian makes that the point of departure in laying down the line of the ancient walls of Jerusalem. Volumes have been written in our day for and against the correctness ot this identification, and the contest is still undecided; but, interesting as may be the result, we may safely leave it with those who are now conducting the controversy, and tvirn to matters more in unison with our particular inquiries. Everything that can be said about this grand old tower will be found in the voluminous works of Williams, Robinson, Schultz, Wilson, Fergusson, and other able writers on the topography of the Holy City."
14. For tills God is our God for ever and ever. The God who has thus made his abode in the city, and who has manifested himself as its protector. It is our comfort to reflect that such a God is our God; that he has manifested himself as our friend; that we may habitually feel that he is our own. And he is not only our God how, hut he will be su(;h for ever and ever. A feeling that the true God is otir God, — that he is ours and that we are his, — always carries with it the idea that this is to he for ever; that what is true now in this respect, will be true to all eternity. He is not a God for the present only, but for all time to come; not merely for this world, but for that unending duration which awaits us beyond the tomb. ^ He tvill be our guide even wito death. The LXX. and the Vulgate render this " he will rule or govern (iroii^avu — reget) for ever." The more correct rendering, however, is that in our version, which is a literal translatioir of the Hebrew. Some have translated it upon death, r\'T2~b)^ • others, beyond death; but the true idea is that he will be our guide, or will conduct us all along through life; that he will never forsake us until the close has come; that he will accompany us faithfully to the end. The thought does not, of course, exclude the idea that he will be our guide — our protector — our friend — beyond death; but it is simply that as long as we live on the earth, we may have the assurance that he will lead and guide us. This he will do in behalf of those who put their trust in him («) by the counsels of His word; {b) by the influences of His Spirit; (c) by His providential interpositions; (f/) by special help in special ti'ials; {e) by shedding light upon our path when in perplexity and doubt; and (/) hy support and direction when we tread that dark and to us unknown way which conducts to the grave. ]\Ian needs nothing more for this life than the confident assurance that he has the Eternal (Jod for his guide, and that he will never be left or forsaken by Him in any possible situation in which he may be placed. If God, by His own hand, will conduct me through this world, and lead me safely through the dark valley — that valley which lies at the end of every traveller's path — I have nothing to fear beyond.