This psalm is similar in design to Ps. hi.; and is intended, like that, to characterise the base conduct of informers. The psalm consists of three parts: — (1) An earnest prayer for deliverance, vers. 1-3; (2) an expression of confident belief that God would interpose and deliver him, vers. 4, 5; (3) a resolution to render sacrifice to God, or to offer the tribute of praise, if he should be thus delivered, ver. 6, 7.
1. Save me, O God, hy thy name. The word name here may inchule the perfections or attributes properly implied in the name. It is a calling on God as God, or in view of all that is implied in his name, or that constitutes the idea of " God." That name would imply all of power and benevolence that was necessary to seciire his salvation or safety. The parLicular
3 For strangers are risen up against me, and oppressors seek after my soul: f they have not set God before them. Selah.
object of the prayer here is that God would save him from the design of the Ziphims to betray him to Saul. In some way David seems to have been apprised of the information which they had given to Saul, or at least to have suspected it so strongly that be felt it was necessary for him to move from place to place in order to find safety. ^ And judge me hy thy strength. The word judge here is used in the sense of declaring a judgment in his favour, or of vindicating him. See Notes on Ps. vii. 8. Comp. Ps. xviii. 20; xxvi. 1; xliii. 1. The idea is. Vindicate or save me hy thy power.
2. Hear my prayer, O God. IMy earnest cry for deliverance from the designs of those who would betray me. % Give ear to the tvords of my mouth. Incline thine ear to me, as one does who w'ishes to hear. See Notes on Ps. xvii. 6.
3. For strangers are risen np against me. That is, foreigners; those of another nation or land. Saul and his friends who sought the life of David were his own countrymen; these persons who sought to betray him were another people. They attempted to gain the favour of Saul, or to secure a reward from him, by betraying to him an innocent mau whom he was persecuting. % And oppressors seek after my soul. Seek after my life. The word here rendered oppressors means men of violence; the proud; the haughty; persecutors; tyrants. The word properly denotes those who exert their power in an arbitrary manner, or not under the sanction of law. % They have not set God before them. They do not net as in the presence of God, Tlicy do not regard his authority.
4 Behold, God is mine helper: the /Lord is with them that uphold my soul.
5 He shall reward evil unto ^ mine enemies: cut them off in
See Notes on Ps. xxxvi. 1. The word Selah here merely marks a musical pause. It indicates nothing in regard to the sense.
, 4. Behold, God is mine helper. ThJtt is, God alone can aid me in these circumstances, and to him I coutitlently look. ^ The Lord is with them that uphold mi/ soul. My friends; those who have rallied around me to defend me; those who comfort me by their presence; those who sustain me in my cause, and who keep me from sinking under the burden of ray accumulated troubles.
5. Se shall reward evil unto mine enemies. Marg., those that observe one. The original word here means literally to twist, to twist together; then, to press together; then, to oppress, or to treat as an enemy. The reference here is to those who pressed upon him as enemies, or who endeavoured to crush him. The idea is that God would recompense them for this conduct, or that he would deal with them as they deserved. ^ Cut them off" in thy truth. In thy faithfulness; in thy regard for what is riglit. This is simply a prayer, or an expression of strong confidence, that Goil would deal with them as they deserved, or that he would not suffer such conduct to pass without a proper expression of his sense of the wrong. There is no evidence that David in this prayer was prompted by private or vindictive feeling.
6. I will freely sacrifice unto thee. The Hebrew words rendered freely, mean with jvillingness, voluntariness, spontaneousness. The idea is, that he would do it of a free or willing mind; without constraint or compulsion; voluntarily. The reference is to a free-will or voluntary olfering, as distinguished from one that was pre-
G I will freely sacrifice unto thee: I wdll praise thy name, O Lord, for it is ^ood.
7 For he hath delivered me
scribed by law. See Ex. xxxv. 29; xxxvi. 3; Lev. vii. 16; xxii. 18; Num. XV. 3; xxix. 39. The idea is, that as the result of the Divine interposition which he prayed ibr, he would bring voluntary offerings to God in acknowledgment of his goodness and mercy. ^ I toill praise thy name, O LoED. I will praise thee. See Ps. lii. 9. % For it is good. That is, God himself is benevolent; and David says that he would express his sense of God's goodness by oflering him praise.
7. For he hath delivered me out of all trouble. This is spoken either in confident expectation of what ivould be, or as the statement of a general truth that God did deliver him from all trouble. It was what he had experienced in his past life; it was what he confidently expected in all time to come. *1[ And mine eye hath seen his desire tipon mine enemies. The words his desire are not in the original. A literal translation would be, "And on my enemies hath my eye looked." The meaning is, that they had been overthrown; they had been unsuccessful in their malignant attempts agaiust him; and he had had the satisfaction of seeing them thus discomfited. Their overthrow had not merely been reported to him, but he had had ocular demonstration of its reality. This is not the expression of malice, but of certainty. The fact on which the eye of the psalmist rested was his own safety. Of that he was assured by what he had witnessed with his own eyes; and in that fact he rejoiced. There is no more reason to charge malignity in this case on David, or to suppose that he rejoiced in the destruction of his enemies as such, than there is in our own case when we are rescued from
out of all trouble; and mine eye hath 9 seen his desire upon
impending danger. It is proper for Americans to rejoice in their freedom, and to give thanks to God for it; nor, in doing this, is it to be supposed that there is a malicious pleasure in the fact that in the accomplishment of this thousands of British soldiers were slain, or that thousands of women and children as the result of their discomfiture were made widows and orphans. "W'e can be thankful for the mercies which we enjoy without having any malignant delight in those woes of others through which our blessings may have come upon us.
This psalm is entitled "A Psalm of David," and there is every reason to believe that it is properly ascribed to him. It is addressed to "the chief ]\Iusieian "—to be by him set to appropriate music, that it might be employed in the public worship of God. See Notes on the title to Ps. iv. On the word Neginoth in the title, see also Note in the Introduction of Ps. iv.
composed is not indicated in the title, nor can it be with certaintj^ ascertained. The author of the Chaldee Paraphrase refers the psalm to the time of Absalom and to liis rebellion, and this is also the opinion of the Jewish expositors in general. They suppose that the psalm Avas composed on occasion of the departure of David from Jerusalem, when he had heard of the rebellion, and that the psalm has special reference to the time Avhen, having lied from the city, and having come to the ascent of the Alount of Olives, while all was consternation around liim, he learned that Ahithophel also was among the conspirators, which was the consummation of his calamity, 2 Sam. XV. 31. Others suppose that the psalm was composed when David was in Keilah, and when, surrounded by foes, he was apprehensive that the inhabitants of that place would deliver him mto the hand of Saul, 1 Sam. xxiii. 1-12. Of all the kno^^^l events in the life of David, the supposition whicli regards the psalm as composed during the rebellion of Absalom, and at the special time when he learned that the man whom he had trusted — Ahithophel — was among the traitors, is the most probable. All the circumstances in the psalm agree Avith his condition at that time, and the occasion was one in which the persecuted and much -afflicted king would be likely to pour out the desires of his heart before God. Paulus and De AYette have remarked that it is evident from the psalm that the enemies to whom the author refers were inhabitants of the same city with himself, and that the danger was from treason Avithin the Avails of the city, ver. 10. This seems not improbable, and this agrees Avell Avith the supposition that the scene of the psalm is laid in the time of the rebellion of Absalom.
(1) The prayer of the psalmist that God Avould hear his ciy, vers. 1-3.
(2) A general description of his trouble and sorroAvs, as being so great that he Avas overAvhelmed, and such as to make him Avish for the Avings of a dove that he might fly aAvay, and be at rest, ill) The general fact that he Avas surrounded by enemies; that there Avere violence, strife, and miscliief in the city, vers. 9-11.
{h) The particular fact that some one in whom he had put confidence, and Avho had been his special friend, Avas, to his surprise, found among his enemies, and had proved himself faithless to liim, A-ers. 12-14.
(o) His OAA-n confidence in God; his reliance on the Divine mercy and protection in the time of trouble and danger; and his assurance that God Avould interpose in his behalf, A'ers. 16-21.
(6) A general exhortation, as a practical lesson from all that had occurred, to trust in God, — to cast every burden on him, — Avith the assurance that the righteous Avould never be moved, but that the Avicked must be subdued, vers.
GIVE ear to my prayer, O God; and hide not thyself from my
2 Attend nnto me, and hear me: I mourn in my complaint, and make a noise;
3 Because of the voice of the
1. Give ear to myprayer. See Notes on Ps. V. 1; xvii. 6. This is the language of earnestness. The psalmist was in deep affliction, and he pleaded, therefore, that God:vonld not turn away from him in his troubles. ^ And liide not thyself from my sujipUcation. That is. Do not withdraw thyself, or render thyself inaccessible to my prayer. Do not so conceal thyself that I may not have the privilege of approaching thee. Comp. Notes on Isa. i. 15. See also Ezek. xxii. 26; Prov. xxviii. 27; Lev. xx. 4; 1 Sam. xii. 3. The same word is used in all these places, and the general meaning is that of " shutting the eyes upon," as implying neglect. So also in Lam. iii, 56, the phrase " to hide the ear " means to turn away so as not to hear. The earnest prayer of the psalmist here is, that God would not, as it were, withdraw or conceal himself, but would give free access to himself in prayer. The language is, of course, figurative, but it illustrates what often occurs when God seems to withdraw himself; when our prayers do not appear to be heard; when God is apparently unwilling to attend to us.
2. Attend unto me, and hear me. This also is the language of earnest supplication, as if he was afraid that God would not regard his cry. These varied forms of speech show the intense earnestness of the psalmist, and his deep conviction that he must have help from God. ^ I mourn. The word here used — l^"l, riid — means properly to wander about; to ramble — especially applied to animals that have broken loose; and then, to inquire after, to seek, as one does " by running up and down;" hence to desire, to wish. Thus in Hosea xi. 12, — " Judali runs wild towards God," — in our translation, " Judah yet ruleth with God." The word occurs also in
Jer. ii. 31, " We are lords " (marg., have dominion); and in Gen. xxvii. 40, " When thou shalt have the dominion." It is not elsewhere found in the Scriptures. The idea here seems not to be to mourn, but to inquire earnestly; to seek; to look for, as one does who wanders about, or who looks every way for help. David was in deep distress. He looked in every direction. He earnestly desired to find God as a Helper. He was in the condition of one who had lost his way, or who had lost what was most valuable to him; and he directed his eyes most earnestly towards God for help. ^ In my complaint. The word here employed commonly means speech, discourse, meditation. It here occurs in the sense of complaint, as in Job vii. 13; ix. 27; xxi. 4; xxiii. 2; Ps. cxlii. 2; 1 Sam. i. 16. It is not used, however, to denote complaint in the sense of fault-finding, but in the sense of deep distress. As the word is now commonly used, we connect with it the idea of faultfinding, complaining, accusing, or the idea that we have been dealt with unjustly. This is not the meaning in this place, or in the Scriptures generally. It is the language of a troubled, not of an injured spirit. ^ And make a noise. To wit, by prayer; or, by groaning. The psalmist did not hesitate to give vent to his feelings by groans, or sobs, or prayers. Such expressions are not merely indications of deep feeling, but they are among the appointed means of relief. They are the effort which nature makes to throw off the burden, and if they are without murmuring or impatience they are not wrong. See Isa. xxxviii. 14; hx. 11; Heb. V. 7; Matt, xxvii. 46.
enemy, because of the oppression of the wicked: for '* they cast iniquity upon me, and in wrath they hate me. 4 My heart is sore pained
He had been, and was, unjustly treated by others. The particular idea in the word "voice" here is, that he was suffering from slanderous reproaches; from assaults which had been made on his character. He was charged with evil conduct, and the charge was made in such a manner that he could not meet it. The result was, that a series of calamities had come upon him which was quite overwhelming. ^ Because of ilie oppression of the wicked. The word here rendered oppression occurs nowhere else. The verh from which it is derived occurs twice, Amos ii. 13: "Behold, I am pressed under you as a cart is pressed that is full of sheaves." The idea is that of crushing by a heavy weight; and hence of crushing by affliction. The "wicked" alluded to here, if the supposition referred to in the Introduction about the occasion of the psahn is correct, were Absalom and those who were associated with him in the rebellion, particularly Ahithophel, who had showed himself false to David, and had united with his enemies in their purpose to drive him from his throne. ^ For they cast iniquity upon me. That is, they charge me with sin; they attempt to justify themselves in their treatment of me by accusing me of wrong-doing, or by endeavouring to satisfy themselves that I deserve to be treated in this manner. If this refers to the time of the rebellion of Absalom, the allusion would be to the charges, brought by him against his father, of severity and injustice in his administration, 2 Sam. XV. 2-6. ^ And in wrath they hate me. In their indignation, in their excitement, they are full of hatred against me. This was manifested by driving him from his throne and his home.
5 Fearfulness and trembling are come upon me, and hori'or hath ^ overwhelmed me.
4. My heart is sore paiiied tvithinme. Heavy and sad; that is, I am deeply afflicted. The word rendered is sore pained, means properly to turn round; to twist; to dance in a circle; to be whirled round; and then to twist or writhe with pain, especially applied to a woman in travail, Isa. xiii. 8; xxiii. 4; xxvi. 18. Here the idea is, that he was in deep distress and anguish. It is easy to see that this would be so, if the psalm refers to the revolt of Absalom. The ingratitude and rebellion of a sou, — the fact of being driven away from his throne, — the number of his enemies, — the unexpected news that Ahithophel was among them, — and the entire uncertainty as to the result, justified the use of this strong language. % And the terrors of death are fallen upon me. The Septuagint, the Vulgate, and Luther, render this the fear of death, as if he were afraid for his life, or afraid that the result of all this would be his death, A more natural construction, however, is to suppose that the reference is to the ordinary pains of death, and that he means to say that the pangs which he endured were like the pangs of death. The words " ai-e fallen" suggest the idea that this had come suddenly upon him, like a " horror of great darkness" (comp. Gen. xv. 12), or as if the gloomy shadow of death had suddenly crossed his path. Comp. Notes on Ps. xxiii. 4. The calamities had come suddenly upon him; the conspiracy had been suddenly developed; and he had been suddenly driven away.
5. Fearfulness and trembling. Fear so great as to produce trembling. Comp. Notes on Job iv. 14. He knew not when these things would end. How far the spirit of rebellion
6 And I said, Oh that I had wings like a dove! for then would
had spread he knew not, and he liacl no means of ascertaining. It seemed as if he would be wholly overthrown; as if his power was wholly at an end; as if even his life was in the greatest peril. Tf And horror hath overwhelmed me. Marg., as in Heb., covered me. That is; it had come upon him so as to cover or envelop him entirely. The shades of horror and despair spread all around and above him, and all things were filled with gloom. The word rendered horror occurs only in three other places; — Ezek. vii. 18, rendered (as here) horror; Job xxi. 6, rendered ti^emhllng; and Isa. xxi. 4, ven(\.evQ({ fearfulness. It refers to that state when we are deeply agitated with fear.
6. And I said. That is, when I saw these calamities coming upon me, and knew not what the result was to be. ^ Oh that I had wings like a dove! Literally, " Who will give me wings like a dove?" or. Who will give me the pinion of a dove? The original word — "^"Ziii, aiber — means properly, a iving -feather; a pinion; the penna major or flagfeather of a bird's wing by which he steers his course, — as of an eagle, Isa. xl. 31, or of a dove, as here. It is distinguished from the wing itself, Ezek. xvii. 3: "A great eagle, with great wings, long-ivinged, full of feathers." The reference here is supposed to be to the turtle-dove — a species of dove common in Palestine. Comp. Notes on Ps. xi. 1. These doves, it is said, are never tamed. " Confined in a cage, they droop, and, like Cowper, sigh for ' A lodge in some vast wilderness — some boundless contiguity of shade;' and no sooner are they set at liberty, than they flee to their mountains." Land and the Book (Dr. Thomson), vol. i., p. 416. The annexed cut will furnish a good illustration of the dove here referred to. ^ For then would I fly atvay, and he at rest. I would escape from these dangers, and be in a place of safety. How often do wc feel this in times of trouble! How often do we wish that we could get beyond tlie reach of enemies; of sorrows; of afflictions! How often do we sigh to be in a place where we might be assured that we should be safe from all annoyances; from all trouble! There is such a place, but not on earth. David might have borne his severest troubles with him if he could have fled, — for those troubles are in the heart, and a mere change of place does not aflect them; or he might have found new troubles in the place that seemed to him to be a place of peace and of rest. But there is a world which trouble never enters. That world is heaven; to that world we shall soon go, if we are God's children; and there we shall find absolute and eternal rest. Without " the wings of a dove," we s7iall soon fly away and be at rest. None of the troubles of earth will accompany us there; no new troubles will spring up there to disturb our peace.
7. Lo, t\\Qmoould I wander far off". Literally, " Lo, I would make the distance far by wandering;" I would separate myself far from these troubles. if And remain in the ivilderness. Literally, I would sojourn; or, I would pass the night; or, I would put up for the night.
8 I would hasten my escape from the windy storm and tempest.
9 Destroy, O Lord, and divide their tongues: for I have seen ^ violence and strife in the city.
The idea is taken from a traveller who puts up for the night, or who rests for a night in his weary travels, and seeks repose. Comp. Gen. xix. 2; xxxii. 21; 2 Sam. xii. 16; Judges xix. 13. The Avord zvilderness means, in the Scripture, a place not inhabited by man; a place where wild beasts resort; a place uncultivated. It does not denote, as with us, an extensive forest. It might be a place of rocks and sands, but the essential idea is, that it was not inhabited. See Notes on Matt, i\^ 1. In such a place, remote from the habitations of men, he felt that he might be at rest.
8. I tvoiild hasten my escape. I would make haste to secure an escape. I would not delay, but 1 would flee at once. *\\ From the XKindy storm and tempest. From the calamities which have come upon me, and which beat upon me like a violent tempest. If this psalm was composed on occasion of the rebellion of Absalom, it is easy to see with w^hat propriety this language is used. The troubles cormected with that unnatural rebellion had burst upon him with the fury of a sudden storm, and threatened to sweep everything away.
9. Destroy, O Lord. The word rendered destroy, properly means to sivallow up I to devour, with the idea of greediness. Isa. xxviii. 4; Ex. vii. 12; Jonah i. 17; Jer. li. 34. Then it is used in the sense of destroy. Job XX. 18; Prov. i. 12. The reference here is to the persons who had conspired against David. It is a prayer that they, and their counsels, might be destroyed: such a prayer as men always offer who pray for victory in battle. It is a prayer that they may be successful in what they regard as a righteous cause; but this implies a prayer that their enemies may be defeated and overcome. That is, they pray for success in what they have imdertaken; and if it is right for them to attempt to do the thing, it is not wrong to pray that they may he successful. ^ And divide their tongues. There is evident allusion here to the confusion of tongues at Babel (Gen. xi. 1-9); and as the language of those who undertook to build that tower was confounded so that they could not understand each other, so the psalmist prays that the counsels of those engaged against him might be confounded, or that they might be divided and distracted in their plans, so that they could not act in harmony. It is very probiible that there is an allusion here to the prayer which David offered when he learned that Ahithophel was among the conspirators (2 Sam. xv. 31); " And David said, O Lord, I pray thee, tirrn the counsel of Ahithophel into foolishness,^' This would tend to divide and distract the purposes of Absalom, and secure his defeat. ^ For I have seen violence and strife in the city. In Jerusalem. Perhaps he had learned that among the conspirators there was not entire harmony, but that there were elements of " strife " and discord which led him to hope that their counsels woxild be confounded. There was little homogeneousness of aim and purpose among the followers of Absalom; and perhaps David knew enough of Ahithophel to see that his views, though he might be enlisted in the cause of the rebellion, would not be likely to harmonize with the views of the masses of those who were engaged in the revolt.
10. Day and night they go ahout it, upon the walls thereof. That is, (Continually. The word " they " in this place probably refers to the violenco
about it, upon tlic walls thereof; mischief also and sorrow are in the midst of it.
11 Wickedness is in the midst thereof; deceit and guile depart
12 For it ivas not an enemy that reproached me; then I could have borne it: neither ivas it he that hated me that did magnify
and strife mentioned in the preceding verse. They are here personified, and they seem to surround the city; to be everywhere moving, even on the very walls. They are like a besieging army. Inside and outside; in the midst of the city and on the walls, there was nothing but violence and strife, — conspiracy, rebellion, and crime. ^ Mischief also and sorrow are in the midst of it. Crime abounded, and the result was anguish or sorrow. This language would well describe the scenes when Absalom rebelled; when the city was filled with conspirators and rebels; and when crime and anguish seemed to prevail in every part of it.
11. Wickedness is in the midst thereof. That is, the wickedness connected with rebellion and revolt. ^ Deceit and guile depart not from her streets. They are everywliere. They are found in every street and alley. They pervade all classes of the people. The word rendered deceit means rather oppression. This was connected with guile, or with deceit. That is, wrong would be everywhere committed, and the perpetration of those wrongs would be connected with false representations, and false pretences, — a state of things that might be expected in the unnatural rebellion under Absalom.
12. For it was not an enemy that reproached me. The word reproaclied here refers to slander; calumny; abuse. It is not necessarily implied that it was in his presence, but he was apprized of it. When he says that it is not an enemy that did this, the meaning is that it was not one who had been an avowed and open foe. The severest part of the trial did not arise from the foct that it was done by such an one; for that he could have borne. That which overwhelmed him was the fact that the reproach came from one who had been his friend; or, the reproach which he felt most keenly came from one whom he had regarded as a personal confidant. It is not to be supposed that the psalmist means to say that he was not reproached by his enemies, for the whole structure of the psalm implies that this was so; but his anguish was made complete and unbearable by the discovery that one especially who had been his friend was found among those who reproached and calumniated him. The connexion leads us to suppose, if the right view {Introd.) has been taken of the occasion on which the psalm was composed, that the allusion here is to Ahithophel (2 Sara. xv. 31); and the particular distress here referred to was that which David experienced on learning that he was among the conspirators. A case of trouble remarkably resembling this is referred to in Ps. xli. 9. See Notes on that place. ^ Then I could have home it. The affliction would have been such as I could bear. Reproaches from an enemy, being known to be an enemy, we expect; and we feel them comparatively little. We attribute them to the very fact that such an one is an enemy, and that he feels it necessary to sustain himself by reproaching and calumniating us. We trust also that the world will understand them in that way; and will set them down to the mere fact that he is our enemy. In such a case there is only the testimony against us of one who is avowedly our foe, and who has every inducement to utter malicious words against us in order to sustain his own cause. But the case is different when the accuser and slanderer is one who has been our intimate friend. He is supposed
^mseT/^ against me; then I would have hid myself from him.
13 But it ivas thou, ' a man
to know all about us. He has been admitted to our counsels. He has known our purposes and plans. He can speak not slanderously but knowingly. It is supposed that he could have no motive to speak ill of us except his own conviction of truth, and that it could be only the strongest conviction of truth — the existence of facts to which not even a friend could close his eyes — that could induce him to abandon us, and hold us up to reproach and scorn. So Ahithophel — the confidential counsellor and friend of David — would be supposed to be acquainted with his secret plans and his true character; and hence reproaches from such an one became unendurable. Neither was it lie that hated me. That avowedly and openly hated me. If that had been the case, I should have expected such usage, and it would not injure me. % That did magn ify himself against me. That is, by asserting that I was a bad man, thus exalting himself in character above me, or claiming that he was more pure than I am. Or, it may mean, that exalted himself above me, or sought to reach the eminence of power in my downfall and ruin. ^ Then I toonld have hid myself from him. I should have been like one pursued by an enemy who could hide himself in a cave, or in a fastness, or in the mountains, so as to be safe from his attacks. The arrows of malice would fly harmlessly by me, and I should be safe. Kot so, when one reproached me who lud been an intimate friend; who had known all about me; and whose statements would he believed.
used^7jni>, airech — means properly a row or pile^ as of the shew-bread piled one loaf on another, Ex. xl. 23; then it would naturally mean one of the same row or pile; of the same rank or condition. The word also means price, estimation, or value. Job xxviii. 13; Lev. v. 15, 18; vi. 6. Here the expression may mean a man according to my estimation, value, or price; that is, of the same value as myself (Gesenius, Lex.); or more probably it means a man of my own rank; according to my condition; that is, a man whom I esteemed as my equal, or whom I regarded and treated as a friend. ^ My guide. The word here used properly denotes one who is familiar, — a friend, — from the verb Cj^hJ, alaph — to be associated with; to be familiar; to be accustomed to. The noun is frequently used to denote a military leader, — the head of a tribe, — a chieftain; and is, in this sense, several times employed in Gen. xxxvi. to denote the leaders or princes of the Edomites, where it is rendered duke. But here it seems to be used, not in the sense of a leader or a guide, but of a familiar friend. ^ And mine acquaintance. The word here * used is derived from the verb to X:?zo«y— ^T*, yada, — and the proper idea is that of one well knoivn by us; that is, one who keeps no secrets from us, but who permits us to understand him thoroughly. The phrase mine acquaintance is a feeble expression, and does not convey the full force of the original, which denotes a more intimate friend than would be suggested by the word acquaintance. It is language applied to one whom we thoroughly know, and who knoios us; — and this exists only in the case of very intimate friends. All the expressions used in this verse would probably be applicable to Ahithophel, and to the intimacy between him and David.
14 1 We took sweet counsel together, and walked " unto the house of God in company.
14. We took sweet counsel together. Mars:., loho sioeetened counsel. Literally, " We sweetened counsel together;" that is, We consulted together; we opened our minds and plans to each other; in other words. We found that happiness in each other which those do who freely and confidentially communicate their plans and wishes, — who have that mutual satisfiiction which results from the approval of each other's plans. ^ And loalJced unto the house of God in compantf. We went up to worship God together. The word rendered "company" means properly a noisy crowd, a multitude. The idea here is not that which would seem to be conveyed by our translation, — that they went up to the house of God iu company loith each other, — but that both went with the great company — the crowd — the multitude — that assembled to worship God. They were engaged in the same service, they united in the worship of the same God; associated with those that loved their Maker; belonged to the companionship of those who sought his favour. There is nothing that constitutes a stronger bond of friendship and affection than being united iu the worship of God, or belonging to his people. Connexion with a church in acts of worship, ought always to constitute a strong bond of love, confidence, esteem, and affection; the consciousness of having been redeemed by the same blood of the atonement should be a stronger tie than any tie of natural friendship; and the expectation and hope of spending an eternity together in heaven should unite heart to heart in a bond which nothing — not even death — can sever.
15. Let death seize tipon them. This would be more correctly rendered, " Desolations [ai*e] upon
15 Let death seize upon them, and let them go down quick " into 1 hell: for wickedness is in their dwellings and among them.
them!" That is. Desolation, or destruction unll certainly come upon them. There is in the original no necessary expression of a wish or prayer that this might be, but it is rather the language of certain assurance— the expression of a fact — that such base conduct — such wickedness — tvould make their destruction certain; that as God is just, they must be overwhelmed with ruin. Injury is sometimes done in the translation of the Scriptures by the insertion of a wish or prayer, where all that is necessarily implied in the original is the statement of a fact. Tliis has been caused here by the somewhat uncertain meaning of the word which is used iu the original. That word is n'172'"Uj'\ yashimaveth. It occurs nowhere else. Our translators understood it (as the LXX., the Yulgate, and Luther do) as made up of two words. More correctly, however, it is to be regarded as one word, meai\- ing desolations, or destructions. So Gesenius (Lex.), Eosenmiiller, and Prof. Alexander understand it. ^ And let them go doion quick into hell. Alive, or living, — for that is the meaning of the word quicJc here — D"'.]!, hhayyim — as it commonly is in the Scriptures. Comp. Lev. xiii. 10; Numb. xvi. 30; Acts x. 42; 2 Tim. iv. 1; Heb. iv. 12; 1 Pet. iv. 5. The word hell is rendered in the margin the grave. The original word is sheol, and means here either the grave, or the abode of departed spirits. See Notes on Isa. xiv. 9; Job x. 21, 22. There is a harshness iu the translation of the term here which is unnecessary, as the word hell with us now uniformly refers to the place of punishment for the wicked beyond death. The meaning here, however, is not that they would be consigned to wrath, but that they would be cut
16 As p for nie, I will call upon God; and the Lord shall save me.
off from the land of the living. The idea is that their destruction might be as sudden as if the earth were to open, and they were to descend alive into the chasm. Probably there is an implied allusion here to the manner in which the company of Korah, Dathan, and Abiram was destroyed, Numb. xvi. 31-33. Comp. Ps. evi. 17. % For ivickedness is in their dwellings, and among them. Wickedness abounds in all their transactions. It is in their houses, and in their hearts. This is mentioned as a reason why they should be cut off and consigned to the grave. It is the reason why men are cut down at all; it is often a fact that wicked men are most manifestly cut down for their sins. And because it will be better for the community that the wicked should be punished than that they should escape, so there is no evidence that David cherished malice or ill- \vill in his heart. See General Introduction, § 6 (5).
16. As for me, I tcill call iipon God. That is, I have no other refuge in my troubles, yet I can go to him, and pour out all the desires of my heart before him. ^ And the Lobd shall save me. This expresses strong confidence. On the supposition that the psalm refers to the rebellion of Absalom, David was driven from his home, and his throne, and from the house of God, — a poor exile, forsaken by nearly alh But his faith did not fail. He confided in God, and believed that He was able to effect his deliverance, and that He would do it. Rarely can we be placed in circumstances so trying and discouraging as were those of David; never should we, in any circumstances, fail to believe, as he did, that God can deliver us, and that, if we are his friends, we shall be ultimately safe.
and at noon, will I pray, and cry alond; and he shall hear my voice.
18 He hath delivered my soul in peace from the battle that icas
17. Evening, and morni^ig, and at noon, will I pray. In another place (Ps. cxix. 164) the psalmist saj's that he engaged in acts of devotion seven times in a day. Daniel prayed three times a day, Dan. vi. 10. David went, in his troubles, before God evening, morning, and midday, in solemn, earnest prayer. So Paul, in a time of great distress, gave himself on three set occasions to earnest prayer for deliverance. See Notes on 2 Cor. xii. 8. This verse, therefore, does not prove that it was a regular habit of David to pray three times a day; but in view of the passage, it may be remarked (a) that it is proper to have regular seasons for devotion, of frequent occurrence; and (b) that there are favourable and suitable times for devotion. The morning and the evening are obviously appropriate; and it is well to divide the daj' also by prayer, — to seek, at midday, the rest from bodily and mental toil which is secured by communion with God, — and to implore that sti'ength which we need for the remaining duties of the da3\ True religion is cultivated by frequent and EEGULAR seasons of devotion. ^ And cry alond. The word here employed properly means to murmur; to make a humming sound; to sigh; to growl; to groan. See Notes on Ps. xlii. 5. Here the language means that he would give utterance to his deep feelings in appropriate tones — whether words, sighs, or groans. To the deep thoughts and sorrows of his soul he would often give suitable expression before God. ^ And he shall hear my voice. The confident language of faith, as in ver. 16.
18. He hath delivered my soul in peace. The Hebrew is, " He has redeemed;" so also the Septuagint and Vulgate. The meaning is. He has
against '' me: for there were many •with me.
19 God shall hear and afflict them, even he that abideth of
old. Selah. 1 Because they have no changes, ' therefore they fear not God.
rescued me, or has saved me from my enemies. Either the psahnist composed the psalm after the struggle was over, and in view of it, here speaks of what had actually occurred; or he is so confident of being redeemed and saved that he speaks of it as if it were already done. See ver. 19. There are many instances in the Psalms in which the writer is so certam that what he prays for will be accomplished that he speaks of it as if it had already actually occurred. The words "in peace" mean that God had given him peace; or that the result of the Divine interposition was that he had calmness of mind. ^ From the battle th.at was against me. The hostile array; the armies prepared for conflict. ^ For there were many with me. This language conveys to us the idea that there were many on his side, or many that were associated with him, and that this was the reason why he was delivered. It is doubtful, however, whether this is the meaning of the original. The idea may be that there were many contending with him; that is, that there were many who were arrayed against him. The Hebrew will admit of this construction. 19. God shall hear and afflict them. That is, God will hear my prayer, and will afflict them, or bring upon them deserA'cd judgments. As this looks to the future, it would seem to show that when in the previous verse he uses the past tense, and says that God had redeemed him, the language there, as suggested above, is that of strong confidence, implying that he had such certain assurance that the thing would be, that he speaks of it as if it were already done. Here he expresses the same confidence in another form, — his firm belief that God ivotdd hear his prayer, and would bring upon his enemies deserved punishment. % Even he that abideth of old. The eternal God; he who is from everlasting. Literally, " He inhabits antiquity;" that is, he sits enthroned in the most distant past; he is eternal and unchanging. The same God who has heard prayer, will hear it now; he who has always shown himself a just God and an avenger, will show himself the same now. The fact that God is from everlasting, and is unchanging, is the only foundation for our security at any time, and the only ground of success in our plans. To a Being who is always the same we may confidently appeal; for we Jcno^o what he will do. But who could have confidence in a changeable God? Who would know what to expect? Who can make any calculation on mere chance? 1[ Because theif have no changes, &c. Marg., JVith whom there be no changes, yet they fear not God. Literally, " To whom there are no changes, and they fear not God." Prof. Alexander supposes this to mean that God will " hear " the reproaches and blasphemies of those who have no changes, and who, therefore, have no fear of God. The meaning of the original is not exactly expressed in our common version. According to that version, the idea would seem to be that the fact that they meet with no changes or reverses in life, or that they are favoured with uniform prosperity, is a reason why they do not fear or worship God. This may be true in fact (comp. Notes on Job xxi. 9-14), but it is not the idea here. The meaning is, that the God who is unchanging— who is always true and just — will "afflict," that is, will bring punishment on those who heretofore have had no changes; who have ex- G
20 He liatli put forth his hands against such as be at peace with him; he hath i broken his cove-
perienced no adversities; ■who are confident of success because they have always been prosperous, and ■who have no fear of God. Their continual success and prosperity maij be a reason — as it often is — why they do not feel their need of religion, and do not seek and serve God; but the precise truth taught here is, that the fact of continued prosperity is no argument for impunity and safety in a course of wrong doing. God is unchangeable in fact, as they seem to be; and an unchangeable God will not sutler the wicked always to prosper. To constitute safety there must be a better ground of assurance than the mere fact that we have been uniformly prospered, and have experienced no reverses hitherto. ^ They fear not God. They do not regard him. They do not dread his interposition as a just God. How many such there are upon the earth, who argue secretly that because they have always beeii favoured with success, therefore they are safe j who, in the midst of abundant prosperity, — of unchanging " good fortune," as they would term it, — worship no God, feel no need of religion, and are regardless of the changes of life which may soon occur, and even of that one great change which death must soon produce!
20. He hath put forth his hands against stick as be at peace tcith him. Against those who were his friends, or who had given him no occasion for war. The Septuagint and Vulgate render this, " He hath put forth his hands iti recompensing;" that is, in taking vengeance. The Hebrew would bear this construction, but the more correct rendering is that in our common version. The connexion here would seem to indicate that this is to be referred to God, as God is mentioned in the previous verse. But evidently the design is to refer to the enemies, or the principal enemy of tho psalmist, — the man whom he had particularly in his eye in the composition of the psalm; and the language is that of one who was full of the subject, — who was thinking of one thing, — and who did not deem it necessary to specify by name the man who had injured him, and whose conduct had so deeply pained him. He, therefore, begins the verse, " He hath put forth his hands,^' etc.; showing that his mind was fixed on the base conduct of his enemy. The language is such as leads us to suppose that the psalmist had Ahithophel in view, as being eminently the man that had in this cruel and unexpected manner put forth his hands against one who was his friend, and who had always treated him with confidence. ^ Jle hath hroTcen his covenant. He, Ahithophel. The margin, as the Hebrew, is, " He hath profaned!' The idea is, that he had defiled, or polluted it; or he had treated it as a vile- thing, — a thing to be regarded with contempt and aversion, as a polluted object is. The " covenant" here referred to, according to the views expressed above, may be supposed to refer to the compact or agreement of Ahithophel with David as an cfiicer of his realm — as an adviser and counsellor — that he would be faithful to the interests of the king and to his cause. All this he had disregarded, and had treated as if it were a worthless thing, by identifying himself with Absalom in his rebellion. See 2 Sam. xv. 12, 31. 21. The words of his onouth inere smoother than hutter. Prof. Alexander renders this, " Smooth are the butterings of his mouth." This is in accordance with the Hebrew, but the general meaning is well expressed in our common version. The idea is, that he was a hypocrite; that his professions of friendship were false; that he only used pleasant words —
were smoother tlian butter, but war ivas in bis heart: his words were softer than oil, yet were they draAvn swords.
words expressive of friendship and love — to deceive and betray. We have a similar expression when we speak oUionei/ed words, or honeyed accents. This would fipply to Ahitliophel, and it will apply to thou.sands of similar cases in the world. ^ But tear was in his heart. He w^as base, treacherous, false. He w^as really my enemy, and was ready, when any suitable occasion occurred, to show himself to be such. ^ Sis tvords were softer than oil. Smooth, pleasant, gentle. He was full of professions of love and kindness. ^ Yet were they drawn swo7'ds. As swords drawn from the scabbard, and ready to be used. Comp. Ps. xxviii. 3; Ivii. 4.
22. Cast thy burden npon the Lord. This may be regarded as an address of the psalmist to himself, or to his own soul, — an exhortation to himself to roll all his care upon the Lord, and to be calm. It is expressed, however, in so general language, that it may be applicable to all persons in similar circumstances. Comp. Matt. xi. 28, 29; Phil. iv. 6, 7; 1 Pet. v. 7. The Margin here is, yift. The literal rendering would be, " Cast upon Jehovah what he hath given (or laid upon) thee; that is, thy lot." (Gesenius, Lex.) The phrase, " he gives thee," here means what he appoints for thee; what he allots to thee as thy portion; what, in the great distribution of things in his world, he has assigned to thee to be done or to be borne; — cast it all on him. Receive the allotment as coming from him; as what he has, in his infinite wisdom, assigned to thee as thy portion in this life; as what he has judged it to be best that thou shouldest do or bear; as thy part of toil, or trouble, or sacrifice, in carrying out his great arrangements in the world. All that is to be home or to be done iu this world he has
22 Cast t thy i burden upon the Lord, and he shall sustain thee: he " shall never suffer the righteous to be moved.
divided up among men, giving or assigning to each one what He thought best fitted to his ability, his circumstances, his position in life, — what he could do or bear best, — and what, therefore, would most conduce to the great end in view. That portion thus assigned to its, we are directed to " cast upon the Lord;" that is, we are to look to him to enable us to do or to bear it. As it is his appointment, we should receive it, and submit to it, without murmuring; as it is his appointment, we may feel assured that no more has been laid upon us than is commensurate with our ability, our condition, our usefulness, our salvation. We have not to re-arrange what has been thus appointed, or to adjust it anew, but to do all, and endure all that he has ordained, leaning on his arm. ^ And he shall sustain thee. He will make you sufiicient for it. The word literally means to measure; then to hold or contain, as a vessel or measure; and then, to hold up or sustain by a suflSciency of strength or nourishment, as life is sustained. Gen. xlv. 11; xlvii. 12; 1. 21; 1 Kings iv. 7; xvii. 4. Here it means that God would give such a measure of strength and grace as would be adapted to the duty or the trial; or such as would be sufiicient to bear us up under it. Comp. Notes on 2 Cor. xii. 9. ^ He shall never suffer the righteous to be moved. Literally, He will not give moving for ever to the righteous. That is, he will not so appoint, arrange, or permit things to occur, that the righteous shall be tiltimately 'AXiA permanently removed from their steadfastness and their hope; he will not suff'er them to fall away and perish. In all their trials and temptations he will sustain them, and will ultimately bring them off" in triumph. The meaning? here cannot be that the
23 But thou, O God, shalt bring them down into the pit of destruction: ^ bloody and deceit-
righteous shall never be " moved " in the sense that their circumstances will not be changed; or that none of their plans will fail; or that they will never be disappointed; or that their minds will never in any sense be discomposed; but that whatever trials may come upon them, they will be ultimately safe. Com p. Ps. xxxvii. 24. 23. But thou, O God, shalt bring them down into tlie 'pit of destruction. The word " them," here evidenllj' refers to the enemies of the psalmist; the wicked men who were arrayed against him, and who sought his life. The " pit of destruction " refers here to the grave, or to death, considered with reference to the fact that they would be destroyed or cut off, or would not die in the usual course of nature. The meaning is, that God would come forth in his displeasure, and cut them down for their crimes. The word^^iY usually denotes a ivell, ov cavern (Gen. xiv. 10; xxxvii. 20; Exod. xxi. 31), but is often used to denote the grave (Job xvii. 16; xxxiii. 18, 21; Ps. ix. 15; xxviii. 1; xxx. 3, 9, et al.); and the idea here is that they would be cut off for their sins. The word "destruction " is added to denote that this would be by some direct act, or by punishment inflicted by the hand of God. ^ Bloody and deceitful men. Marg., as in Heb., Men of bloods and deceit. The allusion is to men of violence; men who live by plunder and rapine; and especially to such men considered, as false, unfaithful, and treacherous, — as they commonly are. The special allusion here is to the enemies of David, and particularly to such as Ahithophel, — men who not only sought his life, but who had proved, themselves to be treacherous and false to him. ^ Shall not live out half their days. Marg., as in Heb., shall not halve their days. So the Septuagint, and the Latin Vulgate.
ful men shall not 2 live out half their days; ^'but I will trust in
The statement is general, not imiversal. The meaning is, that they do not live half as long as they might do, and would do, if they were not bloody and deceitful. Beyond all question this is true. Such men are either cut off in strife and conflict, in personal affrays in dnels, or in battle; or they are arrested for their crimes, and punished by an ignominious death. Thousands and tens of thousands thus die every.year, who, but for their evil deeds, might have doubled the actual length of their lives; who might have passed onward to old age respected, beloved, happy, useful. There is to all, indeed, an outer limit of life. There is a bound which we cannot pass. That natural limit, however, is one that in numerous cases is much beyond wliat men actually reach, though one to which they might have come by a course of temperance, prudence, virtue, and piety. God has fixed a limit beyond which we cannot pass; but, wherever that may be, as arranged in his providence, it is our duty not to cut off our lives before that natural limit is reached; or^ in other words, it is our duty to live on the earth just as long as %ve can. Whatever makes us come short of this is self-murder, for there is no difference in principle between a man's cutting oft' his life by the pistol, by poison, or by the halter, and cutting it off" by vice, by crime, by dissipation, by the neglect of health, or by those habits of indolence and self-indulgence which undermine the constitution, and bring the body down to the grave. Thousands die each year whose proper record on their graves would he self-murderers. Thousands of young men are indulging in habits which, unless arrested, imist have such a result, and who are destined to an early grave — who will not live out half their days — unless their mode of life is changed, and they be- come temperate, chaste, and virtuous. One of the ablest lawyers that I have ever known — an example of what often occurs — was cut down in middle life by the use of tobacco. How many thousands perish each year, in a similar manner, by indulgence in intoxicating drinks!
This purports to be a psalm of David, and there is no sufficient reason for doubting the correctness of its being thus attributed to him. De Wette indeed thinks that the contents of the psalm do not well agree with the circumstances of David's life, and especially with that period of his life referred to in the title, and supposes that it was composed by some Hebrew in exile in the time of the Captivity. But this is evidently mere conjecture. There were times in the life of Da^id to which all that is said in this psalm would be applicable; and it is not diffi(mlt to explain all the allusions in it with reference to the circumstances specified in the title.
On the words " To the chief Musician," see Introd. to Ps. iv. In the expression in the title npo7i Jonath-elem-rcchokim, the first word— Jonath — means a dove, a favourite emblem of sufiering innocence; and the second — elem — means silence, dumbness, sometimes put for uncomplaining submission; and the third — rechokim — means distant or remote, agreeing here with places or persons, probably the lattei-, in which sense it is applicable to the Philistines, as aliens in blood and religion from the Hebrews. Thus understood, the whole title is an enigmatical description of David as an innocent and uncomplaining sufferer among strangers. See Prof. Alexander. De Wette, however, renders it, " The dove of the far-off terebinth trees." The Septuagint and the Vulgate render it, "for the people who are made remote from theu- sanctuary." The common rendering of the phrase is, " Upon, or respecting the dove of silence, in remote places," or "far-off from its nest," or "in distant groves." Gesenius {Lex.) renders it, "the silent dove among strangers," and applies it to the people of Israel in the time of the exile, as an uncomplaining, unmunnuring people. This explanation of the words, " the silent dove among strangers," is probably the true one; but it is applicable here, not to the people of Israel, as Gesenius, the Septuagint, and the Vulgate, render it, but to David, as an exile and a wanderer,— one who was driven away from country and home, as a dove wandering from its nest. "Whether it Avas the title of a "tune" or a piece of music already known, or whether it was music tliat was composed for this occasioai, and with reference to this very psalm, it is not practicable now to determine. It is very possible that there was already a piece of music in existence, and in common use, to which this beautiful title of "^ silent dove amonrj strangers," or " A patient dove driven from her nest into remote places," was given, — plaintive, tender, pensi^'c music, and therefore peculiarly appropriate for a psalm composed to dftcribe the feelings of David Avhen driven from home, and compelled to seek a place of safet}^ in a remote region, like a dove driven from its nest. On the meaning of the word Michtam, see Notes on the introd. to Psalm xvi. The portion of the title "When the Philistmes took him in Gath," evidently refers to the event recorded in 1 Sam. xxi. 10, ct seq. when David, fleeing from Saul, took refuge in the countr}' of Achish, king of Gath, and when the " servants " of the king of Gath made him known to Achish, whose fears they so aroused as to lead him to drive tho stranger away. The words " took him in Gath,'" refer not to their apprehending him, or seizing him, but to their following him, or overtaking him, to wit, by their calumnies and reproaches, so that he found no safety there. He was persecuted by Saul; he was also persecuted by the Philistines, among whom he sought I'cfuge and safety.
I. An earnest prayer for the Divine interposition in behalf of the author of the psalm, vers. 1, 2.
II. An expression of his trust in God in times of danger, vers. 3, 4.
III. A description of his enemies: — of their wresting his words; of their evil thoughts against him; of their gathering together; of their watching his steps; of their lying in wait for his life, vers. 5, 6.
IV. His confident belief that they Avould not escape by their iniquity; that God knew all his wanderings; that God remembered his tears, as if He put them in His bottle; and that liis enemies would yet know that God Avas with him, vers.
To the chief Musician upon Jonatli-elcmrecliokini, ^ Michtani of David, when?<;the Pliilistines toolc liini in Gath.
E merciful unto me, O God; for man would swallow ^me
2 Mine 2 enemies Avould daily swallow me up: for they he many that figlit against me, O thou Most High.
V. His entire trust in God, and his firm assurance that he would yet be kept from falUng, and Avould walk before God in the hght of the livhig.
The general subject oiihe psalm, therefore, is confidence or trust vi God in the time of danger.
1. Se merciful unto me, O God. See Notes on Ps. li. 1. % For man loould sioalloio me up. The word here used means properly to hreathe hard; to pant; to blow hard; and then, to pant after, to yawn after with open mouth. The idea is, that men came upon him everywhere with open mouth, as if they would swallow him down whole. He found no friend in man — in any man. Everywhere his life was sought. There was no man, wherever he might go, on whom he could rely, or whom he could trust; and his only refuge, therefore, was in God. ^ He fighting dailg. Constantly; without intermission. That is, all men seemed to he at war with him, and to pursue him always. % Oppresseth me. Presses hard upon me; so presses on me as always to endanger my life, and so that I feel no security anywhere.
2. Mine enemies. Marg., mine ohservers. The Hehrew word here used means properly to twist, to twist together; then, to be firm, hard^ tough; then, to press together, as a rope that is twisted, — and hence the idea of oppressing, or pressing hard on one, as an enemy. See Ps. xxvii. 11; liv. 5. In the former verse the psalmist spoke of an enemy, or of one that would swallow him up (in the singular niimher), or of man as an enemy to him anywhere. Here he uses the plural number, implying that there were many who were enlisted against him. He was surrounded b}"^ enemies. He met them wherever he went. He had an enemy in Saul; he had enemies in the followers of Saul; he had enemies among the Philistines, and now when he had fled to Achish, king of Gath, and had hoped to find a refuge and a friend there, he found only bitter foes. If Would daily swallotv me up. Constantly; their efforts to do it are unceasing. A new day brings no relief to me, but every day I am called to meet some new form of opposition. % For they he many that fight against me. His own foUowei's and friends were few; his foes were many. Saul had numerous followers, and David encountered foes wherever he went. ^ O thou Most High. The word here used — Ql"l?0> '>narom — means pi-operly height, altitude, elevation; then, a high place, especially heaven, Ps. xviii. 16; Isa. xxiv. 18, 21; then it is applied to anything high or inaccessible, as a fortress, Isa. xxvi. 5. It is supposed by Gesenius {Lex.), and some others, to mean here elation of mind, j^ride, — implying that his enemies fought against him with elated minds, or proudly. So the LXX, the Vulgate, and Luther render it; and so De Wette understands it. Yet it seems most probable that our translators have given the correct rendering, and that the passage is a solemn appeal to God as more exalted than his foes, and as one, therefore, in whom he could put entire confidence. Comp. Ps. xcii. 8; xciii. 4; Micah vi. 6.
3. What time I am afraid. Literally, the day I am afraid. David did not hesitate to admit that there were times when he was afraid. He saw
4 In God I will praise his word; in God I liave put my trust: = I will not fear wliat flesh can do unto me.
5 Every day they wrest my words: " all their thoughts are against me for evil.
6 They gather themaelves to-
himself to be in danger, and he had apprehensions as to the result. There is a natural fear of danger and of death; a fear implanted in us — (a) to make us cautious, and (S) to induce us to put our trust in God as a Preserver and Friend. Our very nature r-our physical constitution — is full of ai'rangements most slcilfnlly adjusted, and most wisely planted there, to lead us to God as our Protector. Fear is one of these things, designed to make us feel that we 7ieed a God, and to lead us to him when we realize that we have no power to save ourselves from impending dangers. ^ / will trust in thee. As one that is able to save, and one that will order all things as they should be ordered. It is only this that can make the mind calm in the midst of danger: — (a) the feeling that God can protect us and save us from danger, and that he tvill protect us if he sees fit; {b) the feeling that whatever may be the result, whether life or death, it will be such as God sees to be best, — if life, that we may be useful, and glorify his name yet upon the earth; if death, that it will occur not because he had not j^oive)-' to interpose and save, but because there were good and sufficient reasons why he should not put forth his power on that occasion and rescue us. Of this we may be, however, assured, that God has poiver to deliver us always, and that if not delivered from calamity it is not because he is inattentive, or has not power. And of this higher truth also we may be assured alwaj's, that he has power to save us from that which we have most occasion to fear — a dreadful hell. It is a good maxim with which to go into a world of danger; a good maxim to go to sea with; a good maxim in a storm; a goo(J maxim when in danger on the land; a good maxim when we are sick; a good maxim when we think of death and the judgment, — " What time I am afraid, I will
4. In God I ivill praise his word. The meaning of this seems to be, " In reference to God — or, in my trust on God — I will especially have respect to his word — his gracious promise; I will make that the special object of my praise. In dwelling in my own mind on the Divine perfections; in finding there materials for praise, I will have special respect to his revealed truth — to what he has spoken as an encouragement to me. I will be thankful that he has spoken, and that he has given me assurances on which I may rely in the times of danger." The idea is, that he would ahuays find in God that which was the ground or foundation for praise; and that that which called for special praise in meditating on the Divine character, was the word or promise which God had made to his people. ^ I loill not fear %vhat fiesh can do tinto me. What man can do to me. Com p. Notes on Matt. x. 28; Eom. viii. 31-34; Heb. xiii, G.
5. JEvery day they torest my loords. The word here rendered wrest, means literally to give pain, to grieve, to afflict; and it is here used in the sense of wresting, as if force were applied to words; that is, they are tortured, twisted, perverted. We have the same use of the word torture in our language. This they did by affixing a meaning to his words which he never intended, so as to injure him. ^ All their thoughts are against me for evil. All their plans, devices, purposes. They never seek my good, but always seek to do me harm.
6. They gather themselves together. That is, they do not attack me singly, but they unite their forces; they com^
getlier, tliey hide themselves, they mark ^ my steps, when they wait for my soul.
Line against me. ^ They hide themselves. They hirk in ambush. They do not come upon me openly, but they conceal themselves in places where they cannot be seen, that they may spring upon me suddenly. ^ They mark my steps. They watch me whatever I do. They keep a spy upon me, so that I can never be sure that I am not observed. ^ When they wait for my soul. As they watch for my life; or, as they watch for opportunities to take away my life. I am never secure; I know not at what time, or in Avhat manner, they may spring upon me. This would apply to David when he fled to Achish, king of Gath; when lie was driven away by him; and when he was watched and pursued by Saul and his followers as he fled into the wilderness. 1 Sam. xxi; xxii.
7. Shall they escape hy iniquity 1 This expression in the original is very obscure. There is in the Hebrew no mark of interrogation; and a literal rendering w'ould be, " By iniquity [there is] escape to them;" and, according to this, the sense would be, that they contrived to escape from just punishment by their sins; by the boldness of their crimes; by their wicked arts. The LXX. render it, "As I have suffered this for my life, thou wilt on no account save them." Luther, " What they have done evil, that is already forgiven." De Wette reads it, as in our translation, as a question: " Shall their deliverance be in wickedness?" Probably this is the true idea. The psalmist asks •with earnestness and amazement whether, under the Divine administration, men can find safety in mere wickedness; whether great crimes constitute an evidence of security; whether his enemies owed their apparent safety to the fact that they were so eminently wicked. He prays.
qiiity.P c in tliine anger cast down the people, O God.
8 Thou tellest my wanderings: put thou ray tears into thy bottle; are they not in "^ thy book?
therefore, that God would interfere, and show that this was not, and could not be so. % In thine anger cast dotvn the people, O God. That is, show by thine ow^n interposition — by the infliction of justice — by preventing the success of their plans — by discomfiting them — that under the Divine administration wickedness does not constitute security'; in other w-ords, that thou art a just God, and that wickedness is not a passport to thy favour.
8. Thou tellest my u-anderinys. Thou dost miniber or recount them; that is, in thy own mind. Thou dost keep an account of them; thou dost notice me as I am driven from one place to another to find safety. " My tcanderinys," — to Gath, 1 Sam. xxi. 10; to the cave of AduUam, 1 Sam. xxii. 1; to Mizpeh, in Moab, 1 Sam. xxii. 3; to the forest of Hareth, 1 Sam. xxii. 5; to Keilah, 1 Sam. xxiii. 5; to the wilderness of Ziph, 1 Sam. xxiii. 14; to the wilderness of Maon, 1 Sam, xxiii. 25; to En-gedi, 1 Sam. xxiv. 1, 2. ^ Tut thou my tears into thy lottle. The tears which I shed in my wanderings. Let them not fall to the ground and be forgotten. Let them be remembered by thee as if they were gathered up and placed in a bottle — a laclirymatory — that they may be brought to remembrance hereafter. The -word here rendered iottle means properly a bottle made of skin, such as was used in the East; but it may be employed to denote a bottle of any kind. It is possible, and, indeed, it seems probable, that there is an allusion here to the custom of collecting tears shed in a time of calamity and sorrow, and preserving them in a small bottle or " lachrymatory " as a memorial of the grief. The Komans li^d a custom, that in a time of mourning — on a funeral occasion— a friend went to one in sorrow, and wiped away the tears from the eyes with a piece of cloth, and squeezed the tears into a small bottle of glass or earth, which was carefully preserved as a memorial of friendship and sorrow. Many of will illustrate the form of /Aese lachrymatories. The annexed remarks of Dr. Thomson (" Land and the Book," vol. i. p. 147), will show that the same custom prevailed in tlie East, and will describe the forms of the "tear-bottles" that were used there:— " These lachrymatories are still found in great numbers on opening ancient tombs. A sepulchre lately discovered in one of the gardens of our city had scores of them in it. They are made of thin glass, or more generally of simple pottery, often not even baked or glazed, with a slender body, a broad bottom, and a funnel-shaped top. They have nothing in them but dust at present. If the friends were expected to contribute their share of tears for these bottles, they would very much need cunning women to cause their eyelids to gush out with water. These forms of ostentatious" sorrow have ever been offensive to sensible people. Thus Tacitus says, ' At my funeral let no tokens of sorrow be seen, no pompous mockery of woe. Crown me with chaplets, strew flowers on my grave, and let my friends erect no vain memorial to tell where my remains are lodged.' "
these lachrymatories have been found in the ancient Roman tombs. I myself saw a large quantity of them in the Cohimharia at Rome, and in the Capitol, among the relics and curiosities of the place. The above engraving
*i[ Are they not in thy hook 1 In thy book of remembrance; are they not numbered and recorded so that they will not be forgotten? This expresses strong confidence that his tears would be remembered; that they would not G2
9 When I cry unto thee, then shall mine enemies turn back: this I know; for « God is for me.
10 In God will I praise his
word; in the Lord will I praise his word.
11 In God have I put my trust:
be forgotten. All the tears that we shed are remembered by God. If properli/ shed — shed in sorrow, without murmuring or complaining, they will be remembered for our good; if improperly shed — if with the spu-it of complaining, and with a want of submission to the Divine will, they will be remembered against us. But it is not wrong to weep. David wept; the Saviour wept; nature prompts us to weep; and it cannot be wrong to weep if our eye " poureth out" its tears " unto God " (Job xvi. 20); that is, if in our sorrow we look to God with submission and with earnest supplication.
9. When I cry unto thee. This expresses strong confidence in prayer. The psalmist felt that he had only to cry unto God, to secure the overthrow of his enemies. God had all power, and his power would be put forth in answer to prayer. f[ Then shall mine enemies turn bade. Then shall they cease to pursue and persecute me. He did not doubt that this would be the idtimate result, — that this blessing would be conferred, though it might be delayed, and though his faith and patience might be greatly tried. % For God is for me. He is on my side; and he is with me in my wanderings. Comp. Notes on Rom. viii. 31.
10. In God toill I praise his tvord. Luther renders this, " I will praise the word of God." The phrase ** in God " means probably " in respect to God;" or, " in what pertains to God." That which he would particularly praise or celebrate in respect to God, — that which called for the most decided expressions of praise and gratitude, was his "ivord," his promise, his revealed truth. So in Ps. cxxxviii. 2, " Thou hast magnified thy toord jibove all thy name;" that is, above all the other manifestations of thyself. The allusion in the passage here is to what God had spoken to David, or the promise which he had made, — the declaration of his gracious purposes in regard to him. Amidst all the perfections of Deity, and all which God had done for him, this now seemed to him to have special pre-eminence in his praises. The word of God was to him that which impressed his mind most deeply, — that which most tenderly affected his heart. There are times when tve feel this, and properly feel it; times when, in the contemplation of the Divine perfections and dealings, our minds so rest on his word, on his truth, on what he has revealed, on his gracious promises, on the disclosures of a plan of redemption, on the assurance of a heaven hereafter, on the instructions which he has given us about himself and his plans — about ourselves, our duty, and our prospects, that this absorbs all our thoughts, and we feel that this is the great blessing for which we are to be thankful; this, the great mercy for which we are to praise him. Wh?.o would the life of man be without the Bible! What a dark, gloomy, sad course would ours be on earth if we had nothing to guide us to a better world! ^ In the Loed tvill I praise his woi'd. In Jehovah. That is, whether I contemplate God in the usual name by which he is known — Elohim (Heb.) — or by that more sacred name which he has assumed — Jehovah (Heb.) — that which seems now to me to lay the foundation of loftiest praise and most hearty thanksgiving, is that he has spoken to men, and made known his will in his revealed truth.
11. In God have I put my trust. The sentiment in this verse is the same as in ver. 6, except that the word " man " is used here instead of "flesh." The meaning, however, is
I will not be afraid what man can do unto me.
12 Thy vows are npon me, O God: I will render praises unto
13 For thou hast delivered my soul from death; wilt not thou deliver my feet from falling, that I may walk before God in the light of the living:?
the same. The idea is, that he would not be afraid of what ani/ man — any human being — could do to him, if God was his friend.
12. Thi/ voios are tipon me, O God. The word vow means something promised; some obligation under which we have voluntarily brought ourselves. It differs from duty, or obligation in general, since that is the result of the Divine command, while this is an obligation arising from the fact that we have voluntarily taken it upon ourselves. The extent of this obligation, therefore, is measured by the nature of the promise or vow which we have made; and God will hold us responsible for carrying out our vows. Such voluntary obligations or vows were allowable, as an expression of thanksgiving, or as a means of exciting to a more strict religious service, under the Mosaic dispensation (Gen. xxviii. 20; Num. vi. 2; xxx. 2, 3; Dent, xxiii. 21; 1 Sam. i. 11); and they cannot be wrong under any dispensation. They are not of the nature of merit, or works of supererogation, but they are (a) a means of bringing the obligations of religion to bear upon us more decidedly, and {h) a proper expression of gratitude. Such vows are those which all persons take upon themselves when they make a profession of religion; and when such a profession of religion is made, it should be a constant reflection on our part, that " the vows of God are upon us," or that we have voluntarily consecrated all that we have to God. David had made such a vow (a) in his general purpose to lead a religious life; {b) very probably in some specific act or promise that he would devote himself to God if he would deliver him, or as an expression of his gratitude for deliverance. Comp. Notes on Acts xviii. 18; xxi. 23, 24, ^ Iioill render praises unto thee. Literally, " 1 will recompense praises unto thee;" that is, 1 will^aj/ what I have vowed, or 1 will faithfully perform my vows. 13. For thou hast delivered my soul from death. That is, my life. Thou hast kept me from death. He was surrounded by enemies. He was pursued by them from place to place. He had been, however, graciously delivered from these dangers, and had been kept alive. Now he gratefully remembers this mercy, and confidently appeals to God to interpose still further, and keep him from stumbling. •[[ Wilt not thou deliver my feet from falling. This might be rendered, "Hast thou not delivered;" thus carrying forward the thought just before expressed. So the Septuagint, the Vulgate, and Luther and De Wette render it. The Hebrew, however, will admit of the translation in our common version, and such a petition would be an appropriate close of the psalm. Thus understood, it would be the recognition of dependence on God; the expression of gratitude for his former mercias; the utterance of a desire to honour him always; the acknowledgment of the fact that God only could keep him; and the manifestation of a wish that he might be enabled to live and act as in His presence. The word here rendered "falling" means usually a thrusting or casting doton, as by violence. The prayer is, that he might be kept amid the dangers of his way; or that God would uphold him so that he might still honour Him. •[[ That I may ivalk before God. As In his presence; enjoying his friendship and ftivour. % In the light of the living. See Notes on Job xxxiii. 30. The grave is represented everywhere in the Scriptures as a region of darkness (see Notes on Job x. 21, 22; comp. Ps. vi. 5; xxx. 9; Isa. xxxviii. 11, 18, 19),
To llie chief Musician, ^ Al-taschith, Miclitam of David, when /lie fled from Saul m the cave.
and this world as light. The prayer, therefore, \>, that he might continue to live, and that he might enjoy the favour of God: a prayer always proper for man, whatever his rank or condition.
This is another psalm which purports to be a psalm of David. The propriety of ascribing it to him cannot be called in question. It is addressed to "the chief Musician" (see Notes to Introd. of Ps. iv.). Though relating to an individual case, and to the particular trials of an individual, yet it had much in it that would be appropriate to the condition of others in similar circumstances, and it contained, moreover, such general sentiments on the subject of religion, that it would be useful to the people of God in all ages. The expression in the title, Al-taschith, rendered in the margin. Destroy not, and by the Septuagint, /LiTj 6ta(j>0eipjj? {destroy not), and in the same manner in the Latin Vulgate, occurs also in the titles of the two following psalms, and of the seven ty-tifih. It is regarded by some as a musical expression,— and by others as the first Avords of some well-known poem or h3-mn, in order to show that this psalm was to be set to the music which was employed in using that poeuL; or, as we should say, thft the tune appi-opriate to that was also appropriate to this, so that the words would at once suggest the tune, in the same manner as the Latin designations Be Frofiindis, Miserere, Non Nobis Domine, Te Deum, etc., indicate wellknoAAii tunes as pieces of music, — the tunes to Avhich the hymns beginning with those Avordsare always sung. The author of the Chaldee Paraphrase regards this psalm as belonging to that period of David's history when he Avas under a constant necessity of using language of this nature, or of saying ^'-Destroy not,'' and as therefore suited to all similar emergencies. The language seems to be derived from the prayer of Moses, Deut. ix. 26; " I prayed therefore unto the Lord, and said, 0 Lord God, destroy not thy people,' ' etc. This very expression is found in 1 Sam. xxvi. 9, in a command
T)E merciful unto me, O God, be -^ merciful unto me: for my
which David addressed to his followers, and it may have been a common expression with him. — On the meaning of the Avord Mich tarn in the title, see Notes on the Introd. to Ps. xvi. It is found in the three folloAving psalms — in the two former of them, in connexion with the phrase Al-taschith, showing that probably those psalms had reference to the same period of David's life. ^ When he fled from Said in the cave. Possibly the cave of Adullam (1 Sam. xxii. 1), or that of En-gedi (1 Sam. xxiv. 1-3). Or, the Avord may be used in a general sense as refen-ing not to any particidar cave, but to that period of liis Kfe when he Avas compelled to flee from one place to another for safety, and Avhen his home Avas often in caves.
I. An earnest prayer of the suffering and persecuted man, with a full expression of confidence that God Avould hear him, A'ers. 1-3.
II. A description of his enemies, as men that resembled lions; men, AA'hose souls Avere inflamed and infuriated; men, Avhose teeth Avere like spears and arroAvs, A^er. 4.
III. The expression of a desire that God might be exalted and honoured, or that all these events might result in his honour and glory, A'er. 5.
IV. A further description of the purposes of his enemies, as men who had prepared a net to take him, or had digged a pit into which he might fall, but Avluch he felt assured Avas a pit into Avhich they themselves would fall, A'er. 6.
V. A joyful and exulting expression of confidence in God; an assurance that he Avould interpose for him; a determination to praise and honour liim; a desire that God might be exalted above the heaven, and that his glory might fill all the earth, — forgetting his OAvn particular troubles, and pouring out the desire of his heart that God might be honoured whatever might occur to him.
1. ^e merciful unto me, O God. The same beginning as the former psalm, — a cry for mercy; — an overwhelming sense of trouble and danger leading him to come at once to the throne at'
soul trnstetli in thee: yea, in 9 tlie shadow of thy wings will I make my refuge, until these calamities be overpast.
2 I will cry unto God most high; unlo God that performeth all things for me.
3 He shall send from heaven, and save me ^ from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.
4 My soul is among lions; and I lie even among them that are
God for help. See Notes on Ps. Ivi. 1. ^ For my soul trusteth in thee. See Notes on Ps. Ivi. 3. He had nowhere else to go; there was no one on whom he could rely but God. ^ Yea, in the shadow of thy toings ivill I make my refuge. Under the protection or covering of his wings, — as young birds seek protection under the wings of the parent bird. See Notes on Ps. xvii. 8. Comp. Ps. xxxvi. 7. ^ Until these calamities he overpast. Comp. Notes on Job xiv. 13; Ps. xxvii. 13; also on Isa. xxvi. 20. He believed that these calamities tooulcl pass away, or would cease; that a time would come when he would not thus be driven from place to place. At present he knew that he was in danger, and he desired the Divine protection, for under that protection he would be safe.
2. I vnll cry unto God most high. The idea is, — God is exalted above all creatures; all events are tinder him, and he can control them. The appeal was not to man, however exalted; not to an angel, however far he may be above man; it was an appeal made at once to the Supreme Being, the God to whom all worlds and all creatures are subject, and under whose protection, therefore, he must be safe. •^ Unto God that performeth all things for me. The word here used, and rendered performeth — 1732, gamar — means properly to bring to an end; to complete; to perfect. The idea here is, that it is the character of God, that he completes or perfects, or brings to a happy issue all his plans. The psalmist had had experience of that in the past. God had done this in former trials; he felt assured that God would do it in this; and he, therefore, came to God with a confident belief that all would be safe in his hands.
3. He shall send from heaven. That is, from himself; or, he will interpose to save me. The psalmist does not say hoio he expected this interposition, — whether by an angel, by a miracle, by tempest or storm, but he felt that help was to come from God alone, and he was sure that it icould come. ^ And save me from the reproach, etc. This would be more correctly rendei'ed, " He shall save me; he shall reproach him that would swallow me up." So it is rendered in the margin. On the word rendered "would swallow me up," see Notes on Ps. Ivi. 1. The idea here is, that God would rehuJce or reproach, to wit, by overthrowing him that sought to devour or destroy him. God had interposed formerly in his behalf (ver. 2), and he felt assured that he would do it again. TF Selah. This seems here to be a mere musical pause. It has no connexion with the sense. See Notes on Ps. iii. 2. •[[ God shall send forth his mercy. In saving me. He will manifest his mercy. % And his truth. His fidelity to his promise; his faithfulness to thgse who put their trust in him. He will show himself true to all the promises which he has made. Comp. Ps. xl. 11.
4. My soul is among lions. That is, among men who resemble lions; men, fierce, savage, ferocious. ^ And I lie even among them that are set on fire. We have a term of similar import in common use now, when we say that one is inflamed with passion, referring to one who is infuriated and enraged. So we speak of burning
set on fire, even the sons of men, wliose teeth are spears and arrows, and theii' tongue '' a sharp sword.
5 Be thou exalted, O God, above the heavens; let thy glory he above all the earth.
6 They have prepared a net i for -my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
with rage or wrath — an expression derived, perhaps, from the inflamed appearance of a man in anger. The idea here is not that he tvoulcl lie down calmly among those persons, as Prof. Alexander suggests, but that he actually did thus lie down. When he laid himself clown at night, when he sought repose in sleep, he was surrounded by such persons, and neemed to be sleeping in the midst of them. ^ Even the sons of men. Yet they are not wild beasts, but meyi who seem to have the ferocious nature of wild beasts. The phrase, " sons of men," is often used to denote men themselves. ^ Whose teeth are spears and arroivs. Spears and arrows in their hands are what the teeth of wild beasts are. ^ And their tongue a sharp stcord. The mention of the tongue here has reference, probably, to the abuse and slander to which he was exposed, and which was like a sharp sword that pierced even to the seat of life. See Kotes on Ps. Iv. 21. 5. Se thou exalted, O God, above the heavens. Comp. Ps. viii. 1. The language here is that of a man who in trouble lifts his thoughts to God; who feels that God reigns; who is assured in his own soul that all things are under his hand; and who is desirous that God should be magnified whatever may become of himself. His prime and leading wish is not for himself, for his own safety, for his own deliverance from danger; it is that God may be honoured, — that the name of God may be glorified, — that God may be regarded as supreme over all things, — that God may be exalted in the highest possible degree — an idea expressed in the prayer that he may be exalted above the heavens. If Let thy glory be above all the earth. The honour of thy name; thy praise. Let it be regarded, and be in fact, above all that pertains to this lower Avorld; let everything on earth, or that pertains to earth, be subordinate to thee, or be surrendered for thee. This was the comfort which David found in trouble. And this is the only true source of consolation. The welfare of the universe depends on God; and that God should be true, and just, and good, and worthy of confidence and love, — that he should reign, — that his law should he obeyed, — that his plans should be accomplished, — is of more importance to the universe than anything that merely pertains to us; than the success of any of our own plans; than our health, our prosperity, or our life.
6. They have prepared a net for my steps. A net for my goings; or, into which I may fall. See Notes on Ps. ix. 15. % My soul is bowed doivn. The Septuagint, the Vulgate, and Luther render this in the plural, and in the active form: " They have bowed down my soul;" that is, they have caused my soul to be bowed down. The Hebrew may be correctly rendered, "he pressed down my soul," — referring to his enemies, and speaking of them in the singular number. % They have digged a pit before me, etc. See Notes on Ps. vii. 15, 16; ix, 15; Job V. 13.
7. My heart is fixed, O God. Marg., as in Heb., prepared. Comp. Notes on Ps. li. 10. The word fitted or prepared accurately expresses the sense of the Hebrew, and it is so rendered in the Septuagint {kTo'i\ii]); in the Vulgate, i^aratum; and by Luther, bereit. The word is used, however, in the sense of standing
my Leart is fixed: I will sing and give praise.
erect, Ps. ix. 7; to estahlisJi or strevgthenyVsAwx'w.A-; x. 17; and heure, to be erect; to be firm, steady, constant, fixed. This seems to be the ineaning here, as it is expressed in our common version. His heart was firm and decided. He did not waver in his purpose, or lean now to one side and then to the other; he was not stoai/ed or moved by the events that had occurred. He felt conscious of standing firm in the midst of all his troubles. He confided in God. He did not doubt his justice, his goodness, his mercy; and, even in his trials, he was ready to praise him, and was resolved to praise him. The repetition of the word fixed gives emphasis and intensity to the expression, and is designed to show in the strongest manner that his heart, his purpose, his confidence in God, did not waver in the slightest degree. ^ / will sing and give praise. jNly heart shall confide in thee; my lips shall utter the language of praise. lu all his troubles God was his refuge; in all, he found occasion for praise. So it should be the fixed and settled purpose of our hearts that we will at all times confide in God, and that in every situation in life we will render him praise.
8. Awake tip, mg glorg. By the word glorg here some understand the tongue; others understand the soul itself, as the glory of man. The ivord pro])erly refers to that which is weight}-, or important; then, anything valuable, splendid, magnificent. Here it seems to refer to all that David regarded as glorious and honourable in himself, — his noblest })Owers of soul, — all in him that could be employed in the praise of God. The occasion was one on which it was proper to call all his powers into exercise; all that was noble in him will awake early.
9 I will praise tliee, O Lord, among the people; I will sing unto thee among the nations.
as a man. The words awake vp are equivalent to arouse; — a solemn appeal to put forth all the powers of the soul. ^ Awake, psalterg and harp. In regard to these instruments, see Notes on Isa. v. 12. The instrument denoted by the word psalterg — ^IllD. nehel — was a stringed instrument, usually with twelve strings, and played with the fingers. See Notes on Ps. xxxiii. 2. The harp or Igre — *Ti33, kinnor — was also a stringed instrument, usually consisting of ten strings. Josephus says that it was struck or played with a key. From 1 Sam. xvi. 23; xviii. 10; xix. 9, it appears, however, that it was sometimes played with the fingers. ^ I myself tvill awake earlg. That is, I will awake early in the morning to praise God; I will arouse myself from slumber to do this; I will devote the first moments — the early morning — to his worship. These words do not imply that this was an evening psalm, and that he would awake on the morrow — the next day — to praise God; but they refer to what he intended should be his general habit, — that he would devote the early morning (arousing himself for that purpose) to the praise of God. No time in the day is more appropriate for worship than the early morning; no object is more worthy to rouse us from our slumbers than a desire to praise God; in no way can the day be more appropriately begun than by prayer and praise; and nothing will conduce more to keep up the flame of piety — the life of religion in the soul — than the habit of devoting the early morning to the worship of God; to prayer; to meditation; to praise.
9. I will praise thee, O Lord, among the people. So great a deliverance as he here hoped for, would
10 For tliy mercy is great unto the heavens, and thy truth unto the clouds.
11 Be thou exalted, O God, above the heavens: let thy glory be above all the earth.
make it proper that he should celebrate the praise of God in the most public manner; that he should make his goodness known as far as possible among the nations. See Notes on Ps. xviii. 49.
10. For iliy mercy is great unto the heavens, etc. See this explained in the Notes on Ps. xxxvi. 5.
11. Be thou exalted, O God, above the heavens. See Notes on ver. 5. The sentiment here is repeated as being that on which the mind of the psalmist w^as intensely fixed; that ■which he most earnestly desired; that which was the crowning aim and desire of his life.
This psalm is also inscribed as a psalm of David. I3oth the title and the contents agree in. fixuig the time of its composition, and the occasion, as being the same as in the two previous psalms. Knapp indeed refers it to the time of Absalom, and De Wette supposes that it was composed in the time of the Babylonish captivity. But there is no reason for departing from the supposition that the title is correct. There is nothing in the psalm inconsistent with the supposition that it was composed by David, and in the time of the persecutions under Saul. On the meaning of the expression in the title, " To the chief Musician" see Notes on the Introd. to Ps. iv. On the phrase ^'Al-taschith," see Introd. to Ps. Ivii. On the word " Michtam" see Introd to Ps. xvi.
The psalm consists of three parts: — I. A description of the enemies of the psalmist, suggesting a general description of the character of the wicked, vers. 1-5. The psalmist, by an emphatic question impliedly affirms that those Avhom he fefcri-ed to were wicked and false (vers. 1, 2); and this leads him to a general I'ctiection on the character of Avicked men; {a) as estranged from the womb; {b) as going astray as soon as they are born; {c) as resembling the serpent uijecting deadly poison; and {d) as deaf to all appeals of conscience, virtue, and religion— like an adder that Avill not listen to the voice of the charmer, vers. 3-5.
II. A prayer that God would interpose and deal with them as they deserved, vers. 6-9. This prayer is expressed in different illustrations: — («) by comparing them with lions, and praying that their teeth might be broken out, ver. 6; {b) by comparing them with water, and praying that they might disappear as waters flow off, ver. 7; {c) by comparing them with a snail, and praying that they might be dissolved, and pass awaj- as a snail appears to do, ver. 8; {d) by comparing them with the untimely birth of a woman, that is cast away, ver. 8; (e) by comparing them with a pot which is made to feel the heat of thorns on fire, and made to boil quickly, — praying that God would take them away before even that could be done,
III. The exultation of the righteous at such a result, vers. 10-11. («) They would rejoice at the deliverance, ver. 10; {b) they would see that God is a righteous God; that he is not a friend of wickedness, but that he regards the cause of truth; that there is in fact a just moral government in the Avorld; that there is a God who is a judge in the earth, ver. 11.
1. Do ye indeed spealc rlghteouS' ness, O congregation? Luther renders this, " Are you then dumb, that you will not speak what is right, and judge what is proper, ye children of men?" The meaning of the vei'se is exceedingly obscure; but probably the whole sense of the psalm turns on it. The word rendered righteousness^ D^X, eletn — occurs only in this place aiid in the title to Ps. Ivi., " Jonathelem-vcchdkim." See Notes on that title. The word properly means dumbness, silence. Gesenius {Lex.) renders it here, " Do ye indeed decree dumb justice?" i.e., "Do ye really at
2 Yea, in heart ' ye work wick-
lengtli decree justice, which so long has seemed dumb?" Professor Alexander renders it, " Are ye indeed dumb wlien ye should speak righteousness?" The allusion is clearly to some public act of judging; to a judicial sentence; to magistrates and rulers; to men who should give a righteous sentence; to those in authority who ought to pronounce a just opinion on the conduct of others. The fact in the case on which the appeal is made seems to have been that they did 720^ do this; that their conduct was wicked and perverse; that no reliance could be placed on their judicial decisions. Rosenmiiller renders it, " There is, in fact, silence of justice;" that is, justice is not declared or spoken. Perhaps the meaning of the phrase may be thus expressed: " Is there truly a dumbness or silence of justice when ye speak? do you judge righteously, O ye sons of men?" That is, " You indeed speak; you do declare an opinion; you pronounce a sentence; hwt justice is, in fact, dumb or silent when you do it. There is no correct or just judgment in the matter. The opinion which is declared is based on error, and has its origin in a wicked heart." There is no expression in the original to answer to the words *•' 0 congregation " in our translation, unless it is the word 052^ (elem), which never has this signification. It is not so rendered in any of the versions. It is not easy to detei:mine who is referred to by this question. It cannot be, as is implied in our common version, that it is to any "congregation," any people gathered together for the purpose of pronouncing judgment. Yet it is evidently a reference to some persons, or classes of persons, who were expected to Judge, or to whom it appertained to pass judgment; and the most natural supposition is that the reference is to the rulers of the nation, — to Saul, and the heads of the edness: ye weigh the violence of 3'-our hands in the earth. I Ps. xxi. 11.
government. If the supposition is correct that the psalm was composed, like Ps. Ivi., Ivii., lix., in the time of the Sauline persecutions, and that it belongs to the same group of psalms, then it would have reference to Saul and to those who were associated with him in persecuting David. The subject of the psalm would then be the unjust judgments which they passed on him in treating him as an enemy of the commonwealth; in regarding him as an outlaw, and in driving him from his places of refuge as if hunting him down like a wild beast. The contents of the psalm well accord with this explanation. ^ Do ge Judge xiprightlg / Do you judge right things? are your judgments in accordance with truth and justice? '^ O ye sons of men. Perhaps referring to the tact that in their judgments they showed that they were men — influenced by the common passions of men; in other words, they showed that they could not, in forming their judgments, rise above the corrupt passions and prejudices which usually influence and sway mankind.
2. Yea, in heart ye loorTc icicJcedness. "Whatever might be the outward appearances, whatever pretences they might make to just judgment, yet in foct their hearts were set on wickedness, and they were conscious of doing wrong. ^ Ye %veigh the violence of your hands in the earth. It is difficult to attach any meaning to this language; the translators evidently felt that they could not express the meaning of the original; and they, therefore, gave what seems to be a literal translation of the Hebrew. The Septuagint renders it, " In heart you work iniquity in the land; your hands weave together iniquity." The Latin Vulgate: " In heart you work iniquity; in the land your hands prepare injustice." Luther: " Yea, willingly do you work iniquity in the
3 The wicked are estranged from the womb; they go astray
land, and go straight through to work evil with your hands." Professor Alexander: " In the land, the violence of your hands ye weigh." Perhaps the true translation of the whole verse would be, *' Yea, in heart ye work iniquity in the land; ye weigh [weigh out] the violence of your hands j" that is, the deeds of violence or wickedness which your hands commit. The idea of loeighing them, or weigJiing them out, is derived from the administration of justice. In all lands men are accustomed to speak oftveighing out justice; to symbolize its administration by scales and balances; and to express the doing of it as holding an even balance. Comp, Notes on Job xxxi. 6; Dan. v. 27; Kev. vi. 5. Thus interpreted, this verse refers, as ver. 1, to the act of pronouncing judgment; and the idea is that instead of pronouncinga just judgment — of holding an equal balance — they determined in favour of violence, — of acts of oppression and wrong to be committed by their own hands. That which they weighed out, or dispensed, was not a just sentence, but violence, wrong, injustice, crime.