Notes on the Old and New Testaments

3. The wicTced are estranged from the toomh. The allusion here undoubtedly is to the persons principally referred to in the psalm — the enemies of David. But their conduct towards him suggests a more general reflection in regard to all the wicked as having the same characteristics. The psalmist, therefore, instead of confining his remarks to them, makes his observations general, on the principle that all wicked men have essentially the same character, and especially in respect to the thing here affirmed, that they go astray early; that they are apostate and alienated from God from their very birth. The words, the tcicked, here do not necessarily refer to the whole human family (though what is thus affirmed is true of all the human race), but to men who in their lives develop a wicked character; and the affirmation in regard to them is that they go astray early in life — from their very infancy. Strictly speaking, therefore, it cannot be shown that the psalmist in this declaration had reference to the whole human race, or that he meant to make a universal declaration in regard to man as being early estranged or alienated from God; and the passage, therefore, cannot directly, and with exact propriety, be adduced to prove the doctrine that "original sin" appertains to all the race, — whatever may be true on that point. If, however, it is demonstrated from other passages, and from facts, that all men are " wicked " or depraved, then tlie assertion here becomes a proof that this is from the womb — from their very birth — that they begin life with a propensity to evil — and that all their subsequent acts are but developments of the depravity or corruption with which they are born. It is only, therefore, after it is proved that men are depraved or " wicked," that this passage can be cited in favour of the doctrine of original sin. The word rendered are estranged — ^"iT, zoru — means properly, to go off, to turn aside, or atcag, to depart; and then it comes to mean to be strange, or a stranger. The proper idea in the Avord is that one is a stranger, or a foreigner, and the word would be properl}' applied to one of another tribe or nation, like the Latin hostis, and the Greek Kf-ivog. Exod. XXX. 33; Isa. i. 7; xxv. 2; xxix. 5; Ps. xliv. 20. The meaning of the term as thus explained is, that, from earliest (;hildhoocl, they are as if they belonged to another people than the people of God; they manifest another spirit; they are governed by other principles than those which pertain to the righteous. Comp. Eph, ii. 19. Their first indications of character are not those of the children of God, but are alien, strange, hostile

4 Their "' poison is ^ like tlie poison of a serpent; tJieij are like

to him. The phrase " from the womb," refers, undoubtedly, to their birth; and the idea is, that as soon as they begin to act they act wrong; they show that they are strangers to God. Strictly speaking, this passage does not affirm anything directly of what exists in the heart before men begin to act, for it is by their " sjwaJcing hes" that they show their estrangement; yet it is proper to infer that where this is universal, there is something lying back of this which makes it certain that they will act thvis — 'just as when a tree always bears the same kind of fruit, we infer that there is something in the tree, back of the actual hearing of the fruit, which makes it certain that it will bear such fruit and no other. This something in the heart of a child is what is commonly meant by original sin. ^ They go astrag. The Hebrew word here used means to go astray, to wander, to err. It is used in reference to drunken persons who reel, Isa. xxviii. 7; and to the soul, as erring or wandering from the paths of truth and piety, Ezek. xlviii. 11; Ps. xcv. 10; cxix. 110; Prov. xxi, 16. The manner in which the persons here referred to did this, is indicated here by their speaking lies. % As soon as they he horn. Marg., as in Heb., from the helly. The meaning is, not that they speak lies as soon as they ore born, which could not be literally true, but that this is the first act. The first thing done is not an act of holiness, but an act of sin — showing what is in the heart. ^ Speaking lies. They are false in their statements; false in their promises; false in their general character. This is one of the forms of sin, indicating original depravity; and it is undoubtedly selected here because this was particularly manifested by tlie enemies of David. They were false, perfidious, and could not be trusted. If it be proved, therefore, the deaf ^ adder that stoppetli lier ear; that all men are wicked, then this passage becomes a proper and an important text to demonstrate that this wickedness is not the result of temptation or example, but that it is the expression of the depravity of the heart by nature; that the tendency of man by nature is not to goodness, but to sin; that the first developments of character are sinful; that there is something lying back of sinful acts in men which makes it certain that they will act as they do; and that this always manifests itself in the first acts which they perform.

4. Their poison. Their malignity; their bad spirit; that which they utter or thi'ow out of their mouth. The reference here is to what they speak or utter (ver. 3), and the idea is, that it is penetrating and deadly. ^ Like the poison of a serpent. Marg., as in Heb., according to the likeness. In this expression no particular class of serpents is referred to except those which are poisonous. ^ Like the deaf adder. Marg., asp. The word may refer either to the viper, the asp, or the adder. See Notes on Isa. xi. 8. 'Wxe particular idea here is, that the serpent referred to was as it were deaf; it could net be tamed or charmed; it seemed to stop its own ears, so that there was no means of rendering it a safe thing to approach it. The supposition is that there were serpents which, though deadly in their poison, might be charmed or tamed, but that this species of serpent could not. The sense, as applied to the wicked, is, that there was no way of overcoming their evil propensities, — of preventing them from giving utterance to words that were like poison, or from doing mischief to all with wliom they came in contact. They were malignant, and there was no power of checking their malignity. Their poi-

5 Wliicli will not liearTreii to the voice of ctarmers, ^ charming

son was deadly, and there was no possibility of restraining them from doing evil. ^ That stoppeth her ear. Which seems to stop her ear; which refuses to hear the words and incantations by which other serpents ai-e subdued and tamed. Others, however, refer this to the man himself, meaning, like the deaf adder he stops his ear; that is, he voluntarily makes himself like the adder that does not hear, and that will not be tamed. The former interpretation, however, is to be preferred.

5. Which ivill not hearken to the voice of charmers. The word rendered charmers — llinr', lahhash — means properly w7i/5perer5, mutter ers, and it refers here to those who made use of spells or incantations, — sorcerers or magicians. See Notes on Isa. viii. 19. These incantations were accompanied usually with a low, muttering sound, or with a gentle whisper, as if for the purpose of calming and controlling the object of the incantation. Such charmers of serpents (or pretended charmers) abounded among the ancients, and still abound in India. The art is carried in India to great perfection; and there are multitudes of persons who obtain a livelihood by this pretended or real power over venomous serpents. Their living is obtained either by exhibiting their power over serpents which they carry with them in their peregrinations, or by draiving them by their incantations from the walls of gardens, houses, and hedges, where they had taken up their abode. Multitudes of facts, referred to by those who have resided in India, seem to confirm the opinion that this power is real. ^ Charming never so ivisely. ]\Iarg., Be the charmer never so cunning. The word rendered here charming — "l^in, hhohair — means properly to bind; to bind together. The literal meaning of the original Hebrew is, binding spells that are xoise, — or, that are cunning; in other words, making use of the most cunning or skilful of their incantations and charms. The meaning is, that the utmost skill of enchantment will be unsuccessful. They are beyond the reach of any such arts. So with the men referred to by David. They were malignant and venomous; and nothing would disarm them of their malignity, and destroy their venom. What is here affirmed of these men is true in a certain sense of all men. The depravity of the human heart is such that nothing that man can employ will subdue it. No eloquence, no persuasion, no commands, no remonstrances, no influence that man can exert, will subdue it. It cannot be charmed down; it cannot be removed by any skill or powder of man, however great. The following remarks from Dr. Thomson, who has spent twenty years in Palestine (Land and the Book, vol. i. pp. 221-223), will illustrate this passage: — " I have seen many serpent-charmers who do really exercise some extraordinary power over these reptiles. They carry enormous snakes, generally black, about them, allow them to crawl all over their persons and into their bosoms; always, however, with certain precautions, either necessary, or pretended to be so. They repeatedly breathe strongly into the face of the serpent, and occasionally blow spittle, or some medicated composition upon them. It is needless to describe the mountebank tricks which they perform. That which I am least able to account for is the power of detecting the presence of serpents in a house, and of enticing or * charming ' them out of it. The thing is far too common to be made a matter of scepticism. The following account, by Mr. Lane, is a f\ur statement of this matter: — 'The charmer professes to discover, without ocular perception

(but perhaps he does so by a peculiar smell), whether there be any serpents iu the house, and if there be, to attract them to him, as the fowler, by the fascination of his voice, allures the bird into his net. As the serpent seeks the darkest place in which to hide himself, the charmer has, in most cases, to exercise his skill iu an obscure chamber, where he might easily take a serpent from his bosom, bring it to the people without the door, and tery, strikes the walls with a short palm-stick, whistles, makes a clucking noise with his tongue, and spits upon the ground, and generally says, — I adjure you, by God| if ye be above or if ye be below, that ye come forth; I adjure you by the most great name, if ye be obedient, come forth, and if }'e be disobedient, die! die! die!' The serpent is generally dislodged by his stick from a fissure in the wall or from the ceiling of the room. I have aflSrni that he had found it iu the apartment, for no one would venture to enter with him, after having been assured of the presence of one of these reptiles within. But he is often required to perform in the full light of day, surrounded by spectators; and incredulous persons have searched him beforehand, and even stripped him naked, yet his success has been complete. He assumes an air of mys- heard it asserted that a serpentcharmer, before he enters a house in which he is to try his skill, always employs a servant of that house to introduce one or more serpents; but I have known instances in which this could not be the case, and am inclined to believe that the dervishes above mentioned are generally acquainted with some physical means of discovering the presence of ser-

6 Break their teetL, O God, in their moutli; break out the great teeth of the young Hons, O Lord.

7 Let them melt " away as waters ivhidh run continually: when he bendeth his bow to shoot

pents without seeing them, and of attracting them from their lurkingplaces. What these ' physical means ' may be is yet a secret, as also the ' means ' by which persons can handle live scorpions, and can put them into their bosom without fear or injury. I have seen this done again and again, even by small boys. This has always excited my curiosity and astonishment, for scorpions are the most malignant and irascible of all insects. The Hindoos, and after them the Egyptians, are the most famous snake-charmers, scorpion-eaters, etc., etc., although gipsies, Arabs, and others are occasionally found, who gain a vagabond livelihood by strolling round the country, and confounding the ignorant with these feats."

6. £)'eak their teeth, O God, in their mouth. The word here rendered break means properly to tear out. The allusion is to his enemies, represented as wild beasts; and the prayer is, that God would deprive them of the means of doing harm, — as wild animals are rendered harmless when their teeth are broken out. %BreaJcout the great teeth of the young lions, O LoED. The word here used means properly liters or grinders: Job xxix. 17; Prov. xxx. 14; Joel i. 6. Comp. Notes on Ps. iii. 7. The word rendered young lions here does not refer to mere whelps, but to fullgrown though young lions in their vigour and strength, as contrasted with old lions, or those which are enfeebled by age. The meaning is, that his enemies were of the most fierce and violent kind.

7. Let tJiem melt aivay as waters which run continually. Let them vanish or disappear as waters that flow off, or floods that run by, and his arrows, let them be as cut in pieces.

8 As a snail ivhich melteth, let ever]} one of them pass away; lihe the untimely birth of a woman, that they may not see the sun.

are no more seen. Perhaps the allusion here may be to the waters of a torrent that is swollen, which flow off and are lost in the sand, so that they wholly disappear. See Notes on Job vi. 15-19. The prayer is, that his enemies might perish, or be cut off, and that he might thus be saved from them. ^ When he hetideth his bow to shoot his arrows. Literally, " he treads on his arrows." See Notes on Ps. xi. 2. The meaning here is. When he prepares for an attack, — or, prepares to make war, as one does who bends his bow, and places his arrow on the string. The allusion here is to the enemies of David, as seeking his life. ^ Let them he as cut in pieces. That is. Let his arrows be as if they were cut off" or blunted, so that the^^ will produce no eftect. Let them be such, that they will not penetrate and wound.

8. As a snail which melfetJi, let every one of them pass aivay. Or rather. As the snail which melteth as it goes; that is, which leaves a slimy trail as it moves along, and thus melts away the more as it advances, until at length it dies. Gesenius, Lex. The allusion is to what seems to occur to the snail; it seems to melt or to be dissolved as it moves along; or seems to leave a part of itself in the slime which flows from it. ^ Like ttie untimely birtli of a tcoman. The Hebrew word means literally that u'liicti falls from a ivoman; and hence the word is used to denote an abortion. The prayer is, that they might utterly pass away; that they might become like those who never had real life; that their power might wholly disappear. % Tliat they may not see the sun. ]May not be among the living. Comp. Notes on Job iii. IG.

. 9 Before your pots can feel the tliorns, lie shall take them away

9. Before your pots can feel the thorns. The word thorns here — lUN, atad — refers to what is called Christ's thorn^ — the southern buckthorn. Gesenliis. The fire made of such thorns when dry would be quick and rapid, and water would be soon heated by it. The idea is, that what is here referred to would occur qidcHt/ — sooner than the most rapid and intense fire could make an impression on a kettle and its contents. The destruction of the wicked would be, as it were, instantaneous. The following quotation from Prof. Hackitt (Illustrations of Scripture, p. 135) will explain this passage: "A species. of thorn, now very common near Jerusalem, bears the name of Spina Christi, or Christ's thorn. The people of the country gather these bushes and plants, and use them as fuel. As it is now, so it was of old. ' As the crackling of thorns under a pot, so is the laughter of the fool,' (Eccles. vii. 6.) * Before your pots can feel the thorns,' namely, the fire of them, * he shall sweep them away,' (Ps. Iviii. 9.) The figure in this case is taken from travellers in the desert, or from shepherds tenting abroad, who buikl a fire in the open air, where it is exposed to the wind; a sudden gust arises and sweeps away the fuel almost before it has begun to burn. 'As thorns cut up shall they be burned in the fire ' (Isa. xxxiii. 12), The meaning is that the wicked are worthless, — their destruction shall be sudden and complete." ■[ He shall take them away. The word rendered shall taJce them away means properly to shiver, to shudder; and it is then applied to the commotion and raging of a tempest. They shall be taken away as in a storm that makes everything shiver or tremble; Job xxvii. 21. It would be done suddenly and entirely. A sudden storm sent by God would beat upon them, and they would be swept away in an instant. 1[ Both living and in his wrath. Marg., as living as wrath. This expression is exceedingly obscure. The LXX. render it, "he shall devour them as it were living, — as it were in wrath." The Latin Vulgate: " He shall devour them as living, so in wrath." Prof. Alexander: " Whether raw or done." He supposes that the idea is, that God would come upon them while forming their plans; and that the illustration is derived from the act of cooking, and that the meaning is, that God would come upon them whether those plans were matured or not, — cooked or raio. This seems to me to be a very forced construction, and one which it is doubtful whether the Hebrew will bear. The word rendered living — "'n — means properly alive, living; and then, lively, fresh, vigorous; and is applicable then to a plant that is living or green. It may be here applied to the thorns that had been gathered for the fire, still green or alive; and the idea hei-e would be, that even while those thorns were alive and green — before they had been kindled by the fire (or while they were trying to kindle them), a sudden tempest would come and sweep them all away. It is not, indeed, an uncommon occurrence in the deserts of the East, that while, in their journeyings, travellers pause to cook their food, and have gathered the fael, — thorns, or whatever may be at hand, — and have placed their pot over the fire, a sudden tempest comes from the desert, and sweeps everything away. Eosenmiiller in loc. Such an occurrence may be referred to here. The word rendered lorath — liin. hharon — means properly hurning; and then it is used to denote anything burning. It is applied to wrath or anger, because it seems to hum. Num. xxv. 4; xxxii. 14; 1 Sam. xxviii. 18. Here, however, it may be taken literall}' as applicable to thorns when they begin to

10 The rigliteous sliall rejoice p -wlieii he seeth the vengeance;

he 5 shall wash his feet in the blood of the wicked.

be kindled, though still greeu. They are seen first as gathered and placed under the pots; then they are seen as still green, — not dried up by the kindling flame; then they are seen as on fire; and, in a moment — before the pots could be affected by them — all is swept away by a sudden gust of wind. The idea is that of the sudden and unexpected descent of God on the wicked, frustrating their schemes even when they seemed to be well formed, and to promise complete success. This does not mean, therefore, that God would cut off and punish the wicked while living, but it refers to the fact that their schemes would be suddenly defeated even while they supposed that all things were going on well; — defeated before there was, in fact, any progress made towards the accomplishment, as the arrangements for the evening-meal would all be swept away before even the pot had begun to be warm.

10. The righteous shall rejoice tvhen he seeth the vengeance. AYhen he sees the just punishment inflicted on the wicked. He will approve of it; he will see that it is right; he will be glad that law is maintained, and that wickedness does not triumph; he will rejoice in the safety of those who do right, and in their deliverance from the assaults and the designs of the wicked. Men everywhere approve of the just administration of law, even though it consigns the transgressors to prison or to death; and it is a matter of gratification to all who love law and order when a righteous government is maintained; when wickedness is checked; when justice is administered in a community. This is the end of government and of law; this is what all magistrates are appointed to secure; this is what all good citizens are aiming to accomplish. There is no evidence that the psalmist had any vindictive or revengeful feeling when he uttered the sentiment in this verse. See Notes ou Ps. Hi. 6. Comp. Ps. xxxvii. 34; xl. 3. ^ ITe shall tvash his feet in the blood, of the idcJced. Comp. Ps. Ixviii. 23. The image here is taken from a battlefield, where the victor treads in the blood of the slain. It is strong language denoting the entire overthrow of the wicked. There can be no doubt, however, that the allusion is to the feelings of satisfaction and triumph with which a victor walks over such a field; — the exultation which he has that his foes are subdued, and that he has triumphed. The idea is that the righteous will have emotions, when the wicked are subdued and punished, which in some respects resemble the feelings of the victor who walks over a field covered with the blood of the slain. Still it is not necessary to suppose that these are, in either case, vindictive feelings; or that either the victor or the righteous have pleasure in the shedding of blood, or in the sufferings of others; or that they would not have preferred that the discomfited and slain should not have been wicked, and should not have been made to suff'er in this manner. All that is essentially implied in this is, that there is a feeling of satisfaction and approval when law is vindicated, and when the triumph of wickedness is prevented. It would be difticult to show that the feelings expressed by the psalmist are less proper than those which an officer of justice may have, and ought to have, and does have, when he lias faithfully discharged his duty, and has secured the arrest and punishment of the violators of law; or that the psalmist has expressed anything more than every man must feel who sees Just punishment inflicted on the guilty. Assuredly it is a matter of rejoicing that wickedness does not triumph; it is a thing to exult in when it is arrested.

11 So that a man sliall say, Verily there is ^ a reward for the

righteous: verily he is a God that judgeth »" in the earth.

11. So that a man shall say. That is, every man shall say, or men everywhere shall see this. This expresses the resull of a close observation of the Divine dealings among men. The conclusion from those dealings is, (a) that there is, on the whole, a reward for the righteous on earth, or that righteousness tends to secure the favour of God and to promote human happiness; and {h) that there is a God — a just Being presiding over human atlairs. T[ A reward for the righteous. Marg., as in Hoh., fruit for the righteous. That is, righteousness will produce its appropriate fruits, as trees that are cultivated will reward the cultivator. The idea is, that there is a course of things on earth, even with all there is that is mixed and mysterious, which is favourable to virtue; which shows that there is an advantage in being righteous; which demonstrates that there is a moral government; which makes it certain that God is the friend of virtue and the enemy of vice; that he is the friend of holiness and an enemy of sin. Comp. Notes on 1 Tim. iv. 8, ^ Verily he is a God that judgeth in the earth. Or, Truly there is a God that judges in the earth. In other words, the course of things demonstrates that the affairs of the world are not left to chance, to fate, or to mere physical laws. There are results of human conduct which show that there is a Mind thai presides over all; that there is One who has a purpose and plan of his own; that there is One who administers government, rewarding the good, and punishing the wicked. The argument is, that there is a course of things which cannot be explained on the supposition that the affairs of earth are left to chance; that they are controlled by fate; that they are regulated by mere physical laws; that they take care of themselves. There is a clear proof of Divine interposition in those affairs, and a clear proof that, on the whole, and in the final result, that interposition is favourable to righteousness and opposed to sin. No man, in other words, can take the facts which occur on the earth, and explain them satisfactorily, except on the supposition that there is a God. All other explanations fail; and numerous as it must be admitted are the difficulties that meet us even on this supposition, yet all other suppositions utterly fail in giving any intelligible account of what occurs in our world. See this argument stated in a manner which cannot be confuted, in Bishop Butler's Analogy, part i. chap. iii.

The general title to this psalm is the same as in the two preceding psalms. That it Avas written by David^ as is affirmed in the title, thei-e is everj' reason to believe. The occasion on which it is said to have been composed was "Avhen Saul sent, and they Avatched the house to kill him." This incident is related in 1 Sam. xix. 11: " Saul also sent messengers unto David's house to Avatoh him, and to slay him in the morning." There is nothing in the psalm inconsistent Avith this statement in regard to the time and the occasion of its composition, unless it is in the Avord heathen — Q'^IS, Goim — tAvice used (vers. 5, 8), — a term, Avhich (De "Wette maintains) belongs properly to people of a foreign nation, and a foreign religion. It is true, hoAvever, that Avhile the Avord originall}- had this meaning, it came to be used to denote any people or persons who had the general character and spirit which was supposed to distinguish nations without the knoAvledge of the true God; those Avho Avere cruel, harsh, unfeeling, oppressive, savage. Ps. ii. 1,8; ix. 5, 15, 19, 20; X. 16; Ixxix. 6, 10; cvi. 47, et at. In this sense it might bo used here, without impropriety, as applicable to the enemies of DaA^d.

At what precise time the psalm was composed, it is, of course, impossible noAV to ascertain. All that is determined by H

To tlie cliief Musician, AUtascliitli, s Miclitam of David; when t Saul sent, and tliey watched the liouse to kill him.

TjELIYER " me from mine ene- -^ mies, O my God: ^ defend me from tliem tliat rise up against me.

2 Deliver me from the workers of iniquity, and save me from bloody ^' men.

3 For, lo, they lie in wait for

the title is that it was on that occasion, or with reference to that event; but Avhether it was at the very time when those enemies were known to be watching the house, or whether it Avas in view of that scene as recollected afterwards, recalling the feelings which then passed through his mind, cannot now be detennined with certainty. That David was aware that his enemies were thus Avatohing him is apparent from 1 Sam. xix. 11; that such thoughts as are recorded in the psalm passed through his mind in that time of danger is not improbable, but it can hardly be supl)osed that such an occasion would allow of the leisure necessary to express them in the form in which we now have them in the psahn. The probability, therefore, seems to be, that the psalm is a subsequent composition, recording the thoughts which then actually passed through his mind.

The psalm has no very regular order. The mind passes from one thing to another, — now uttering fervent prayer; no\v describing the enemy — his character and plans; and now exjiressing the confident hope of deliverance, and the purpose to praise God. Indeed the very structure of the psalm seems to me to funiish evidence that it describes feelings which would pass through the mind on such an occasion. Thus we have in vers. 1, 2, 5, 11-15, jvat/er for deliverance; in vers. 3, 4, 6, 12, intermingled with these prayers, a description of the character and designs of these enemies; and in vers. 8, 9, 16, 17, an expression of confident hope, — a purpose to praise God for deliverance and mercy. All this is indicative of such feelings as might, and 'prohablj would, pass through the mind in such a time of peril as that referred to in the title. *

On the different phrases in the title, see Introd. to Psalms iv., Ivii., and xA-i.

1. Deliver me from mine enemies, O my God. See Notes on Ps. xviii. 48. This prayer was oflerecl v.hen the spies sent by Saul surrounded the house of David. They had come to apprehend him, and it is to be presumed that they had come in sufficient numbers, and with sufficient power, to effect their object. Their purpose was not to break in upon him in the night, but to watch their opportunity, when he went forth in the morning, to slay him (1 Sam. xix. 11), and there seemed no way for him to escape. Of their coming, and of their design, Michal, the daughter of Saul, and the wife of David, seems to have been apprised, — perhaps by some one of her father's family. She informed David of the arrangement, and assured him that unless he should escape in the night, he would be put to death in the morning. She, therefore, let him down through a window, and he escaped, 1 Sam. xix. 12. It was in this way that he w-as in fact delivered; in this way that his prayer was answered. A faithful wife saved him. ■[[ Defend me from them that rise tip against me. Marg., as in Heb., Set me on high. The idea is that of placing him, as it were, on a tower, or on an eminence which would be inaccessible. These were common places of refuge or defence. See Notes on Ps. xviii. 2. ^

2. Deliver me from the worl-ers of iniquity. The workers of iniquity here referred to were Saul and those whom he employed to carry out his murderous purpose, — the men that had been sent to slay him. ^ And save me from hloody men. Heb., Merb of bloods; that is, men whose trade is blood; who seek to shed my blood, or who seek my life. See Notes on Ps. V. 6; xxvi. 9; Iv. 23.

my soul; the mighty are gathered against me; not "" foi' my transgression, nor for my sin, O

do for their prey, ready to spring upon it. The word here used is often employed to denote the act of lying in ambush; of watching in secret })laces to spring upon a victim: Judges ix. 32; xxi. 20; Ps. x. 9. The word soul here means life. They lie in ambush that they may kill me. ^ The mighty are gathered against me. Strong men; hostile men; cruel men. Saul would employ on this occasion not the weak, the cowardly, the faint-hearted, but men of courage and strength; men who were unscrupulous in their character; men who would not be likely to be moved by entreaty, or turned from their purpose by compassion. It is not mere strength that is here referred to, but that kind of strength or courage which can be employed in a desperate enterprise, and which is fitted to accomplish any scheme of wickedness, however daring or difficult. ^ Not for my transgression, nor for my sin. This is done not on account of my violating the laws of the land, nor because it is alleged that I am a sinner against God. David was conscious that he did not deserve this treatment from the hand of man. He had been guilty of no wrong against Saul that exposed him to just punishment. He carried with him the consciousness of innocence as to any crime that could have made this treatment proper; and he felt that it was all the result of unjust suspicions. It was not improper for him to refer to this in his prayer; for, however he might feel that he was a sinner in the sight of God, yet he felt that a great and grievous wrong was done him by man; and he prayed, therefore, that a righteous God would interpose. See Notes on Ps. vii. 8; xvii. 2; xxxv. 24; xliii. 1.

selves without my fault: awake to ^ help me, and behold.

5 Thou therefore, O Lord God of hosts, the God of Israel, awake to visit all the heathen;

4. They run and prepare themselves. That is, they hasten to accomplish this j they are quick to obey the command of Saul requiring them to slay me. The word prepare refers to whatever was deemed necessary to enable them to accomplish what they had been commanded to do, — arming themselves, making provision for their journey, etc. ^ Without my fault. That is, without anything on my part to deserve this, or to justify Saul and those employed by him in what they attempt to do. David, in all this, was conscious of innocence. In his own feelings towards Saul, and in all his public acts, he knew that he had sought only the king's welfare, and that he had been obedient to the laws. •[[ Awake to help me. That is, arouse, as one does from sleep. See Notes on Ps. vii. 6. Comp. Ps. xxxv. 23. The word rendered to help me, is rendered in the margin, to meet me. This is the meaning of the Hebrew. It is a prayer that God would meet him, or come to him, and aid him.

5. Thou therefore, 0 LoED God of hosts. God of armies: — commanding all the_ armies of heaven, — the angels, and the stars and constellations drawn out in the form of armies; — thou, thus endowed wuth all power, and able to subdue all men though arraj'ed and combined for purposes of evil, — awake to my help. On the meaning of the phrase God of hosts, see Notes on Isa. i. 9. ^ The God of Israel. The God of the Hebrew people — the descendants of Jacob or Israel, — the Protector of thy people, — awake to help me, one of those who, being of that covenant people, come under the promise of protection. ^ Aioake to visit all the heathen. On the word here rendered heathen — D'^.TJ, Goim —

6 They return at evening: they make a noise like a dog, and go round about the city.

see Notes on Ps. ii. 1. It is from the use of this word in this verse and in ver. 8, as remarked in the Introd. to the psalm, that De Wette infers that the psalm could not have been composed on the occasion referred to in the title, and argues, that this term could not be applied by David to Saul and his followers. This objection, however, will lose its force if the word is understood as denoting men who had the usual character of heathens, who were fierce, bloody,. savage, cruel. In this sense the word might be employed with reference to those who were engaged in seeking the life of David. David, using the common word heathen or nations, as denoting those who are wicked, cruel, harsh, prays that God would awake to visit them; that is, to visit them for purposes of punishment, or so to visit them as to prevent their carrying out their designs. ^ Be not merciful to any wicked transgressors. That is, Arrest and punish them as transgressors, or being transgressors. This prayer is not inconsistent with a desire that such men might be converted, and thus obtain mercy; but it is a prayer that God would not suffer them, being wicked men, to go at large and accomplish the work of wickedness which they designed. See General Introd. § 6. (5) (e). ^ Selah. A musical pause. See Notes on Ps. iii. 2.

6. They return at evening. Many have rendered this in the imperative, as in ver. 14, " Let them return at evening," etc. So Luther renders it, and so also De Wette. But the more natural and obvious interpretation is to render it in the indicative, as describing the manner in which his enemies came upon him — like dogs seeking their prey; fierce mastiffs, howling and ready to spring upon

7 Behold, they belch out with their mouth: swords ^ are in their lips; for who, say they, doth hear?

him. From the phrase "they return at evening," thus explained, it would seem probable that they watched their opportunity, or lay in wait, to secure their object; that having failed at first, they drew off again until evening, perhaps continuing thus for several days unable to accomplish their object. ^ They maTce a noise like a dog. So savages, after lurking stealthily all day, raise the war-whoop at night, and come upon their victims. It is possible that an assault of this kind had been attempted; or, more probably, it is a description of the manner in which they icoitld make th^ir assault, and of the spirit with which it would be done. ^ And go round about the city. The word city is used in a large sense in the Scriptures, and is often applied to places that we should now describe as villages. Any town within the limits of which David was lodged, would answer to this term.

7. Behold, they belch out tvith their mouth. The word rendered belch out means properly to boil forth; to gush out, to flow; and then, to pour forth copiously, or in a running stream, as a fountain does. Hence the word means also to pour out tvords — words that flow freely — words of folly, abuse, or reproach. Prov. xv. 2, " The mouth of fools poureth out (Marg., belcheth or babbleth) foolishness." Prov. xv. 28, "The mouth of the wicked poureth out evil things;" that is, gushes over with wicked things — as a fountain overflows. In this place, the word means that the enemies of David who were in pursuit of his life, poured out reproaches and threatenings like a gushing fountain. \ Swords are in their lips. Their words are as sharp swords. See Notes on Ps. Ivii. 4. H For w?io, say they, doth hear? That is, no one hears who will be able

8 But tliou, O Lord, slialt laugh y at tliem; thou slialt have all the heathen in derision.

9 Because of his strength will I wait upon thee: for God is my = defence.

to punish us. They dread no man; and they have no fear of God. Comp. Notes on Ps. x. 11. The words " say they " are, however, supplied here by the translators, and are not in the original; and the language may be understood as that of David himself, as if no one heard; that is. It is no wonder that they thys pour out words of reproach, for who is there to hear and to punish them? Tlie former interpretation, however, is to ba preferred. The language expresses the feelings of the enemies of David, who indulged freely in language of abuse and reproach as if there were none to hear.

8. But thou, 0 Lord, shalt latigh at them. That is, God will hear them, and will have all their efforts in derision, or will treat them with contempt. See Notes on Ps. ii. 4; xxxvii. 13. % Thou shalt have all the heathen in derision. All those referred to in this psalm — the enemies of David — who have the character, and who manifest the spirit of the heathen; that is, of those who are not actuated by true religion. See Notes on ver. 5. This verse expresses the strong conviction of David, that all the efforts of his enemies would be vain; that God tvoulcl Je his Protector; and that he would save him from their evil designs.

9. Because of his strength xvill I wait upon thee. Literally, " His strength — I will wait upon thee." The reference here is not to the strength or power of God, as if the

• fact that He was powerful was a reason why the psalmist should look to him, — but it is to the strength or power of the enemy, — of Saul and his followers. There is much abruptness in the expression. The psalmist looks

10 The God of my mercy shall prevent « me: God shall let me see tny desire upon i mine enemies.

11 Slay b them not, lest my people forget: scatter them by

at the power of his enemy. " ' His strength,' he cries. It is great. It is beyond my power to resist it. It is so great that I have no other refuge but God; and because it is so great, 1 will fix my eyes on him alone." The word rendered toait upon means rather to look to; to observe; to fix the eyes upon. % For God ^\s my defence. Marg., My high place. That is, God was to him as a high place, or a place of refuge; a place where he would be safe. See Notes on Ps. xviii. 2.

10. The God of my mercy shall prevent me. Or rather, " My God — his mercy shall prevent me." This is in accordance with the present reading of the Hebrew text, and is pi'obably correct. The psalmist looks to God as his God, and then the feeling at once springs up that his mercy — his favour — his loving-kindness — toould " prevent " him. On the word prevent, see Notes on Ps. xxi. 3; comp. Ps. xvii. 13; xviii. 5. The m.eaning here is, that God would go before him, or would anticipate his necessities. ^ God shall let me see my desire upon mine enemies. That is, He will let me see them discomfited, and disappointed in their plans. This is equivalent to saying that God would give him the victory, or would not suffer them to triumph over him. See Notes on Ps. liv. 7.

11. Slay them not, lest my people forget. The meaning of this seems to be, Do not destroy them at once, lest, being removed out of the way,* the people should forget what was done, or should lose the impression which it is desirable should be produced by their punishment. Let them live, and let them wander about, as exiles under the Divine displeasure, that they may be permanent and thy power; and bring tliem down, O Lord our shield.

12 For c the sin of their mouth, and the words of their lips, let them even be taken in their pride; and for cursing and

endunng proofs of the justice of God; of the evil of sin; of the danger of violating the Divine law. So Cain wandered on the earth (Gen. iv. 12-14), a living jjroof of that justice which avenges murder; and so the Jews still wander, a lasting illustration of the justice which followed their rejection of the Messiah. The prayer of the psalmist, therefore, is that the fullest expression might be given to the Divine sense of the wrong which his enemies had done, that the salutary lesson might not be soon forgotten, but might be permanent and enduring. % Scatter them ht/ thy power. Break up their combinations, and let them go abroad as separate wanderers, proclaiming everywhere, by being thus vagabonds on the earth, the justice of God. ■[[ And hring them doivn. Humble them. Show them their weakness. Show them that they have not power to contend against God. ^ O Lord our shield. See Notes, Ps. V.12; xxxiii. 20. The words " our " here, and " my " in the former part of the verse, are designed to show that the author of the psalm regarded God as his God, and the people of the land as his, in the sense that he was identified with them, and felt that his cause was really that of the people.

12. For the sin of their mouth, etc. That is, in belching out words of reproach and malice, ver. 7. ^ Let them even be taken in their pride. In the very midst of their schemes, or •while confidently relying on the success of their plans. Even while their hearts are elated, and they are sure of success, let them be arrested, and let their plans be foiled. ^ And for cursing and lying which they speak. That is, on account of the false charges which they have brought against me,

lo Consume them in wrath, consume them, that they mcnj not he; and '' let them know that God ruleth in Jacob unto the ends of the earth. Selah.

and of their bitter imprecations on me. The allusion is to the accusations brought against David, and which were believed by Saul, and which were the foundation of the efforts made by Saul to take his life.

13. Consume them in ^vrath. Or, in thy justice. The idea in the word consume here is ^to finish; to complete; to bring to an end. It does not mean to hum them as our word might seem to imply, nor is there any reference to the mode or manner in which their power was to be brought to an end. It is merely a prayer that all their plans might be frustrated; that there might be an entire completion of their attempts; or that they might be in no sense successful. ^ Consume them. Tiie expression is repeated for the sake of emphasis, implying a desire that the work might be complete. ^ That they may not be. That things might be as if they were not in the land of the living. ^ And let them knoio. Those who are now plotting my death. ^ That God ruleth in Jacob. That God rules among his people, protecting them and guarding them from the attacks of their enemies; that he is their friend, and that he is the enemy of all those who seek to injure and destroy them. ^ Unto the ends of the earth. Everywhere. All over the world. Let it be shown that the same principles of government prevail wherever man abides or wanders — that God manifests himself everywhere as the friend of right, and the enemy of wrong. The phrase " the ends of the earth" is in accordance with the prevailing conception that the earth was an extended plane, anct that it had limits or boundaries. Comp. Notes on Isa. xl. 22, 28.

14 And at evening let tliem return, and let them make a noise like a dog, and go round about the city.

15 Let them wander up and

14 And at evening let them return. See Notes on ver. 6. The original here is the same as in ver. 6, with the exception of the word " and " at the beginning. This qualifies the sentence, and makes the construction in our version proper. The hmguage is that of confident triumph. They came around the cHy to take David; they shouted and shrieked as dogs bark and howl when they come upon their prey. David asked God to interpose and save him; and then, says he, let them come if they will, and howl around the city; they w'ill find no prey; they will he like hungry dogs from whom their anticipated victim has escaped. Let them come, and howl and rage. They can do no harm. They will meet with disappointment; and such disappointment will he a proper punishment for their sins.

15. Let them zoander tip arid doion for meat. Let them be like dogs that wander about for food, and find none. The idea is, that they would not find him, and would be then as dogs that had sought in vain for food. ^ And grudge if theg he not satisfied. Marg., Jf they he not satisfied, then they tcill stay all night. The marginal reading is tnost in accordance with the Hebrew. The sentence is obscure, but the idea seems to be that they would not be satisfied, — that is, they would not obtain that which they had sought; and, like hungry and disappointed dogs, they would be compelled to pass the night in this miserable and wretched condition. The word which our translators have rendered grudge — from 115, lun — means properly to pass the night; then, to abide, to remain, to dwell; and then.

down 1 for meat, 2 and grndge if they be not satisfied.

16 But I will sing of thy power; yea, I will sing aloud of tliy mercy in the ^ morning: for thou bast been my defence and refuge in the day of my trouble.

in Hiphil, to show oneself obstinate and stubborn, — from the idea of remaining or persisting in a bad cause; and hence the word sometimes means to murmur: Num. xiv. 29; Ex. xvii. 3. It has not, however, the signification of grudging, though it might mean here to murmur or complain because they were disappointed. But the most natural meaning is that which the word properly bears — that of passing the night, as referring to their wandering about, disappointed in their object, and yet still hoping that they might possibly obtain it. The anticipated feeling in the mind of the psalmist is that which he would have in the consciousness of his own safety, and in the pleasure of knowing that they must sooner or later find out that their victim had escaped.

Ifi. But I will sing of thy power. That is, I will praise thee for the manifestation of thy power in rescuing me from danger. % Yea, I toill sing aloud of thy mercy in the morning. When the light dawns; when these troubles are over; when the night of calamity shall have passed by. There is an allusion here, probably, to the fact that they encompassed the place of his abode at night (vers. G, 14); but there is also the implied idea that that night was emblematic of sorrow and distress. The morning would come; morning after such a night of sorrow and trouble; a morning of joy and gladness, when he would feel that he had complete deliverance. Then would he praise God aloud. Comp. Notes on Isa. xxi. 12. ^ For thou hast heen my defence and refuge in the day of my trouhle. That is, he looked to the time when he would feel this; when

will I sing: for God is my defence, and the God of my mercy.

looking back he could say this; wheu iu view of it he would praise God.

17. U>ifo thee, O my strength, ivill I sing. The source of strength to me; the real strength by which I have obtained deliverance is in thee. See Notes on Ps. xviii. 1. ^ For God is my defence. See Xotes on ver. 9. ^ And the God of my mercy. The God who has showed mercy to me; he from whom all these favours have sprung. Whatever means might be used to secure his own safety (comp. 1 Sam. xix. 12, et seq.) still he felt that his deliverance was to be traced wholly to God. He had interposed and had saved him; and it was proper, therefore, that praise should be ascribed to him. The experience of David in the case referred to in this psalm should be an inducement to all who are in danger to put their trust in God; his anticipated feelings of gratitude, and his purpose to praise God when he should be delivered, should awaken in us the resolution to ascribe to God all the praise when we are delivered from impending troubles, and when onr lives are lengthened out where we have been in imminent danger. Whatever may have been the means of our rescue, it is to be traced to the interposition of

In the title, this psalm is ascribed to David. The occasion on which it is said to have been composed was after he had been engaged in wars in the East — in Aramea — and when he was meditating the completion of his conquests in the subjugation of Idumea. The time of its composition, according to the title, was that referred to in 2 Sam. viii., comp. 1 Chron. xviii. The occasion will be best understood by an cxphmation of the title.

On the phrase "■ To the chief Musician," see Notes on thelntrod. to Ps. iv.

The phrase "upon Shushan-eduth " means properly Lily of Testimony. The word shushan — ]^^^ — means properly lily. See Notes on the title to Ps. xlv.,

Avhere, as in the titles to Ps. Ixix. and Ixxx., i\\e plural fonn of the word occurs. This is the only instance in which it is found in the singular number, when in the title to a psalm. The word eduth — m"T!l? — means properly testimonj'; law; precept; revelation. It is applied to the law of God, as a iestimony which God beare to the truth, Ps. xix. 7; 2 Kings xi. 12; and especially to the ark, called "the ark of the testimony," as containing the law or the Divine testimony to the truth. Ex. xxv. 21, 22 (comp. xvi. 34); xxvi. 33, 34; xxx. 6, 26; xxxi. 7. The Avord occurs frequently, and is uniformly translated testimony. Ex. xxvii. 21; xxx. 36; xxxi. 18, ct scepe. See Notes on Ps. xix. 7. The lily of the laiv would properly express the meaning of the phrase here, and it may have been the name of a musical instrument having a resemblance to a lily — open-mouthed like the lily; perhaps some foi-m of the trumpet. why the term edtdh — testimony or laic — was connected Avith this, it is not easy to determine. Gcsenius {Lex.) supposes that the woi'd means revelation, and that the term Avas used in these inscriptions because the authors of the psalms wrote by revelation. ]kit if this Avas the reason, it Avould not explain Avhy the title Avas prefixed to these psalms rather than others, since all Avere composed by rcA'elation. Prof. Alexander, somewhat fancifully, supposes that the name Idy is used in this title to denote beauty; that the reference is to the beauty of the laiv, and that the psabn is designed to celebrate that beauty. But it is sufficient to say in reply to this that there is no particular mention of the law in this psalm, and no special commemoration of its beauty. If the title had been prefixed to Ps. xix., or to Ps. cxix., there Avould then have been some foundation for the remark. On the Avhole, it seems impossible to detennine the reason of the use of the tcnn here. It Avould seem most probable that the allusion is to a musical instrument, or to some classes of musical instruments to A\'hich the term had been originall}' applied Avith reference to the use of those instruments in the serA'ices connected Avith the " ark of the testimony," or the celebration of the law of God; but on Avhat occasion such instruments Avere first used, or Avhy the term was applied, we cannot hope noAv to understand.

On the word Michtam, see Notes on the Introd. to Ps. xvi. It indicates nothing here in regard to the character of the psahn to which it is prefixed. It may be merely one form of denoting that it was a composition of David.

The word rendered to teach, means here that the psalm was adapted to impart instruction, and in this sense it is not unlike the word jMaschil (Title to Ps. xxxii.), as being a psalm fitted to impart valuable information oti the subject referred to, or perhaps to be learned and treasm-ed up in the memory. It is not possible for us, however, to understand why the language Avas applied to this psalm rather than to others.

The psalm is said to have been composed when David " strove with Aramnaharaim and with Aram-zobah, when Joab returned and smote in the valle}' of salt twelve thousand." The allusion is to the transactions referred to in 2 Sam. viii. and 1 Chron. xviii. In those chapters we learn that David made extensive conquests in the East, extending his victories over Moab, SjTia, and Hamath, and subduing the country as far as the Euphrates. It is to these victories that the psalm refers, see vers. 7, 8. The words rendered Aram-naharaim mean properly Aram (or Aramea) of the two rivers, and the reference is to Syria or Mesopotamia. The compound word occurs elsewhere in the following places, in all of which it is rendered Mesopotamia, Gen. xxiv. 10; Deut. xxiii. 4; Judges iii. 8; 1 Chron. xix. 6. The wox-d Aram is of frequent occurrence, and properly refers to ISyria. The name comprehended more than S}Tia proper, and the term Aram-naharaim, or Aram of the two rivers, was used to designate that part of the general country of Aramea which Avas between the Tigris and the Euphrates. The compound term Aram-zobah refers also to a part of Aramea or Syria. This kingdom was in the neighbourhood of Damascus, and perhaps comprehended Hamath, and probably extended as far as the Euphrates. The king of this country is represented as making war with Saul (1 Sam. xiv. 47), and with David (2 Sam. viii. 3; x. 6). In 2 Sam. viii. 3, David is represented as having smitten " Hadadezer, the son of Kehob, king of Zobah, as lie went to recover his border at the river Euphrates." It is to these wars, and to this conquest, that the title of the psalm

The language in the title " when Joab returned," would seem to imply that these conquests were achieved not by David in person, but by Joab, — a circumstance not at all improbable, as he was the leader of the amiies of David; 2 Sam. XX. 23, " Now Joab was over all the host of Israel." David had thus subdued Syria, and INIoab, and the children of Amnion, and the Philistines, and the Amalekites, and Hadadezer, king of Zobah, and had dedicated to the Lord the silver and the gold which he had taken in these conquests (2 Sam. viii. 11, 12); but it Avould seem probable that Edom or Idumea still held out, or that at the time of composing the psalm that country had not been subdued. But the subjugation of that land was necessary to complete the conquests of David, and to make his kingdom safe. It Avas at this time probably, in the interval between 2 Sam. viii. 12 and 2 Sam. viii. 14, that the psalm Avas composed, or in view of the strong desire of DaAdd to subdue Edom; see vers. 8, 9 of the psalm, " Over Edom Avill I cast out my shoe,"... " Who will lead me into Edom? " It would seem that there Avere some special difficulties in the conquest of that country; or that there had been some partial discomfiture in attempting it (Ps. Ix. 1-3;, and DaA'id Avas now fearful that he had in some way incurred the Divine displeasure after all his conquests, and that Edom— a place so strong and so important— Avas likely to remain unsubdued. And yet the conquest ivas made, for it is said in the title " that Joab smote of Edom in the valley of salt twelve thousand." Comp. 2 Sam. viii. 13.

The phrase " the Valley of Salt' ' is explained by the fact that not a few valleys are found in Arabia and Syria, wiiich are at certain periods — in the wet seasons — stagnant pools; but Avhich, Avhen they are dried up, leave an incrustation of salt, or a saline deposit on the sand. Travellers make mention of such pools, from Avhich they obtain their supplies of salt. Van Hamelsveld, Bib. Geog., i. p. 402. IVhat valley is here referred to is not certam. It Avould seem most probable that it was the valley in Avhich the Dead Sea is situated, as being eminently the valley of salt, or the valley in which such deposits abounded. Dr. Kobinson (Researches in Palestine, vol.

ii. p. 483), supposes that this " valle}' of salt" is situated ut the southern end of the Dead Sea — the Ghor south of the Dead Sea, and adjacent to the Ilountain of Salt^ — " the whole body of the mountain being a solid mass of rock-salt," p. 482. This valley separates the ancient territories of Judah and Edom, and would, therefore, be the place where the battle would naturally be fought.

This victory is said in the title of the psalm to have been achieved by Joab; in

1 Sam. viii. 13, it is attributed to David; in the parallel place in 1 Chron. xviii. 12, it is said to have been achieved by Abishai, — in the margin, Abshai. There is no discrepancy between the account in

2 Sam., where the victory is ascribed to David, and that in the title to the psalm where it is ascribed to Joab, for though the battle may have been fought by Joab, yet it was really one of the victories of David, as Joab acted under him and by his orders, — as we speak of the conquests of Napoleon, attributing to him the conquests which were secured by the armies under his command. There is greater difficulty in reconciling the account in 1 Chronicles with the title to the psalm, where one ascribes the victory to Joab, and the other to Abishai. Some have supposed that either in the title to the psalm or in 1 Chronicles there has been an error in transcribing. But such an error could hardly have occurred. The most probable opinion seems to be that the victor}- was achieved by the joint action of the forces under Joab and his brother Abishai, and that with propriety it may be spoken of as the victory of either of them. We know that on one occasion Joab thus divided his forces, retaining the command of a portion of the army to himself, and assigning the other portion to his brother Abishai (2 Sam. X. 9, 10), and it is possible that there may have been such a division of the anny here, and that the victory may have been so connected Avith the skill and valour of Abishai that it might Avithout impropriety be spoken of as his victory, while there was no improprietj' also in ascribing it to Joab, as entrustcd'with the general commjind, or to David who had planned and directed the expedition.

There is, also, a discrepancy in the numbers mentioned as slain, in the title to the psalm, and in the account in Samuel and Chronicles. In 2 Sam. viii. 13, and in I Chron. xviii. 12, the number is " eighteen thousand; " in the title to the psalm, it is " twelve thousand. " Why the statement varies, it is impossible to determine with certainty. We cannot suppose that the author of the psalm Avas ignorant of the usual estimate of the number, and we have no evidence that there is an error in the transcription. The probability is, that there may have been, as is often the case, in the account of battles, two estimates. The common and more moderate estimate may have been that the number Avas tAvelve thousand,— and this Avas adopted by the author of the psalm. The more accurate and Avell-ascertained estimate may have been that Avhich was placed in the regular history, in the Books of Samuel and the Chronicles. If the actual number Avas in fact as great as eighteen thousand, then there is no contradiction, — for the greater number includes the less. If eighteen thousand Avere actualh" slain, there Avas no falsehood in the assertion, according to the first estimate, that twelve thousand had fallen in the battle; for that statement Avas in fact true, though a subsequent and more accurate "return" from the army made the number larger. Both statements Avere true. In saying that three men wei-e drowned in a flood, or lost at sea in a storm, I do not falsify a declaration which may be made subsequently that not only three perished but six or more. There is no reference, in the accounts in Samuel and the Chronicles, to the partial discomfiture referred to in the psalm (vers. 1-3); and the impression from those histoi-ical narratives Avould probably be that the amiies of David had been unifonnly successful. Yet it is po.ssible that some things may have been omitted in the rapid survey of the conquests of David in Samuel and the Chronicles. The design of the authors of those books may have been to give a general siimniory of. X\\e wars or series of Avars by Avhich David obtained a final victory over his enemies, and brought into subjection all that he regarded as properly his territory, or all that had been included in the "general promise to Abraham and his posterity, Avithout noticing the reverses or disasters that ■maij have occurred in securing those triumphs. Perhaps the most probable supposition in the case is, that during the absence of the annies in the east the Edomites hud taken occasion to invade the land of Palestine from the south, and that in endeavouring to

To the chief Musieian upon fi Shusan-cduth, 1 Miclitamof David, to teach; when //he strove witli Arani-naharaim and witli Ai-anizohah, wlien Joal) returned, and smote of Edom in the valley of salt twelve thousand.

repel them, there had been some defeats and losses in the comparatively small forces which David -was then able to employ. He noAV summoned his armies on their return, and made a vigorous and decided eftbrt to expel the Edoinitcs from the land, to can-y the warfare into their owu country, and to add their territory to that which he had already brought under subjection. In this he was entirely successful. 2 Sam. viii. 14; 1 Chron. xviii. 13.

I. A statement of the disaster which had occurred, as if God had cast his people off, and as if, after all, they might be given up into the hands of their enemies, vers. 1-3.

II. A statement of the object for which God now summoned his people to Avar, — that of carrying fortli the banner of truth, or of bringing nations into subjection to the true religion, vers. 4, 5.

III. A reference to the conquests already made, or to the dominion which David had set up over Shechem, Succoth, Gilead, Manasseh, Ephraim, Judah, Moab, and Philistia, vers. 6-8.

IV. The expression of a strong desire to complete the series of conquests by subduing Edom or Idumea, vers. 8, 9. That alone remained. That offered formidable resistance to the armies of David. The conquest of that seemed difficult, if not hopeless, and the psalmist, therefore, asks Avith deep solicitude who would aid him in this war; who would bring him successfully into the strong city — the strong fortifications of Edom, ver. 9.

V. An appeal to God to do it; to that God who had cast them off; to him who had left their amiies to go forth alone. David now calls on him to i-etum to those forces, and to render aid, — expressing the confident assurance that he tiotild thus return, and that the victory would be secured, vers. 10-12.

C\ GOD, thou • Last cast us off, thou hast 2 scattered us, thou hast been displeased; O turn ^ thyself to us again.

2 Thou hast made the earth, to

to he foul, rancid, offensive; and then, to treat anything as if it were foul or rancid; — to repel, to spurn, to cast away. See Notes on Ps. xliii. 2. It is strong language, meaning that God had seemed to treat them as if they were loathsome or, offensive to him. The allusion, according to the view taken in the Introd. to the psalm, is to some defeat or disaster which had occurred after the conc^uests in the East, or during the absence of the armies of David in the East (2 Sam. viii.; 1 Chron. xviii.); — probably to the fact that the Edomites had taken occasion to invade the southern part of Palestine, and that the forces employed to expel them had been unsuccessful. ^ Thou hast scattered us. Marg., hroTcen. So the Hebrew. The word is applied to the forces of war which are hroJcen and scattered by defeat, 2 Sam. v. 20. ^ Thou hast been displeased. 'Jlie word here used means to breathe; to breathe hard; and then, to be angry. See Kotes on Ps. ii. 12. God had treated them as if he was displeased or angry. He had suffered them to he defeated. ^ O turn thyself to us again. Keturn to our armies, and give us success. This might be rendered, " Thou tvilt turn to us;" that is, thou wilt favour us, — expressing a confident belief that God would do this, as in ver. 12, It is more in accordance, > however, with the usual structure of the Psalms to regard this as a prayer. Many of the psalms begin with a prayer, and end with the expression of a confident assurance that the prayer has been, or would certainly he heard.

2. Thou hast made the earth to tremhle. This refers, doubtless, to some calamity that might be compared with an earthquake, — some disaster, discomfiture, or defeat that had

3 Thou hast showed thy people "' hard things; thou hast made us

4 Thou hast given a banner " to them that fear thee, that it may be displayed because of the truth. Selah.

shaken then* hopes, as a city is shaken by an earthquake. Such comparisons are common in the Scriptures. T[ T/iou hast hrol'en it. As if it were broken up, or convulsed. 1[ Heal the breaches thereof. That is. Appear for thy people, and repair their disasters, as if after an earthquake thou shouldst appear and fill up the rents which it had made. The prayer is that he would place things in their former condition of prosperity and success. ^ For it shaketh. It is convulsed or agitated. That is, there is still commotion. Things are unsettled and disturbed. The prayer is, that there might be stability or continued success.

3. Thou hast shotced thi/ j^^ople hard things. Thou hast caused them to see reverses, disappointments, and trials. This refers, according to the supposition in the Introd. to the psalm, to some calamitous events which had occurred. The probability seems to be that the Edomites may have spread desolation over the land. ^ Thou hast made ns to drink the wine of astonishment. The word rendered astonishment — Tib'^'^J^, tarailah — occurs only here and in Isa. li. 17, 22, — in both of which verses in Isaiah it is rendered trembling. It means properly reeling, drunkenness; and the idea here is, that it was as if lie had given them a cup — that is, an intoxicating drink— which had caused them to reel as a drunken man; or, in other words, their efforts had been unsuccessful. Comp. Notes on Ps. xi. 6; Isa. li. 17.

4. Thou hast given a banner to them that fear thee. The word rendered banner — D3. "ow — means properly anything elevated or lifted up, and hence a standard, a flag, a sign, or a signal. It may refer to a standard reared on lofty mountains or high places during an invasion of a country, to point out to the people a place of rendezvous or a rallying place (Isa. V. 26; xi. 12; xviii. 3); or it may refer to a standard or ensign borne by an army; or it may refer to the flag of a ship, Ezek. xxvii. 7; Isa. xxxiii. 23, Here it doubtless refers to the flag, the banner, the standard of an army; and the idea is that God had committed such a standard to his people that they might go forth as soldiers in his cause. They were enlisted in his service, and were fighting his battles, T[ That it may be displayed because of the truth. In the cause of truth; or, in the defence of justice and right. It was not to be displayed for vain parade or ostentation; it was not to be unfolded in an unrighteous or unjust cause; it was not to be waved for the mere purpose of carrying desolation, or of securing victory; it was that a righteous cause might be vindicated, and that the honour of God might be promoted. This was the reason which the psalmist now urges why God should interpose and repair their disasters, — that it was his cause, and that they were appointed to maintain and defend it. What was true then of the people of God, is true of the church now. God has given to his church a banner or a standard that it may wage a war of justice, righteousness, and truth; that it may be employed in resisting and overcoming his enemies; that it may carry the weapons of truth and right against all injustice, falsehood, error, oppression, and wrong; that it may ever be found on the side of humanity and benevolence, — of virtue, temperance, liberty, and equality;

5 That P thy beloved may be deliveretl, save witJi thy right hand, and hear inc.

G God hath spoken in his holiness: I will rejoice; I will divide Shcchcni, and nicte out the valley of Succoth.

and that it may bear the great principles of the true rclitjion to every territory of tlie enemy, until the whole world shall be subdued to

5. That thy beloved may he delivered. The word beloved is in tlie plural number, and might be rendered beloved ones. It refers not merely to David as his servant and friend, but to those associated with him. The reference is to the calamities and dangers then existing, to which allusion has been made above. The prayer is, that the enemy might be driven back, and the land delivered from their invasion. ■[[ Save with thy right hand. The right hand is that by which the sword is liandled, the spear Imrled, tlie arrow drawn on the bow. The prayer is, that God would put forth his power and deliver his people. % And hear me. Literally, Ansiver me. The sinswer which he desired was that God would lead his armies successfully into Edom, vers. 8, 9.

6. God hath spoken in his holiness. That is, as a holy God; a God who is true; a God whose promises are always fulfilled. The idea is, that the holiness of God was the public pledge or assurance that what he had promised he would certainly perform. God had made promises in regard to the land of Canaan or Palestine, as a country to be put into the possession of Abraham and his posterity. Gen. xii. 7; xiii. 15; xvii. 8; Ps. cv. 8-11. The original promise of the gift of that land, made to Abraham under the general name of Canaan (Gen. xii. 7), embraced the whole territory from the river (that divided the land from Egypt) to the Euphrates: " Unto thy seed [addressed to Abraliam] have I given this land, from the river of Egypt unto the great river, the river Euphrates," Gen. xv. 18. This would embrace the country of Edom, as well as the other countries which are specified in the psalm. Tlie natural and proper boundary of the land on the east, therefore, according to the promise, was the river Euphrates; on the west, Egypt and the Mediterranean sea; on the south, the outer limit of Edom. It was the object of David to carry out what was implied in this promise, and to secure the possession of all that had been thus granted to the Hebrews as the descendants of Abraham. Hence he had been engaged in carrying his conquests to the east, with a view to make the Euphrates the eastern border or boundary of the land: " David smote also Hadarezer, the son of Rehob, king of Zobab, as he went to recover his border at the river Euphrates," 2 Sam. viii. 3. Comp. 1 Chron. xviii. 3. In the prosecution of the same purpose he was anxious also to subdue Edom, that the entire territory thus promised to Abraham might be put in possession of the Hebrews, and that he might transmit the kingdom in the fulness of the original grant to his posterity. It is to this promise made to Abraham that he doubtless refers in the passage before us. \\ I will rejoice. I, David, will exult or rejoice in the prospect of success. I will find my happiness, or my confidence in what I now undertake, in the promise which God has made. The meaning is, that since God had made this promise, he would certainly triumph. ^ / will divide Shechem. That is, I will divide up the whole land according to the promise. The language here is taken from that which was employed when the country of Canaan was conquered by Joshua, and when it was divided among the tribes: " Be strong and of a good courage: for unto this people shalt thou divide for an inherit- ance the land %vliicli I sware unto their fathers to give thein/' Josh. i. 6. Comp. Josh. xiii. 6, 7; xiv. 5; xviii. 10; xix. 51; xxiii. 4; Ps. Ixxviii. 55; Acts xiii. 19. David here applies the same Linguage to Shechem, and the valley of Succoth, as portions of the hmd, meaning that he would accomplish the original purpose in regard to the land hy placing it in possession of the people of God. Shechem or Sichem was a city within the limits of the tribe of Ephraim, between Mount Ebal and Mount Gerizim, called by the Komans Neapolis, and now Nablus. It is about two hours, or eight miles, south of Samaria. It seems to he mentioned here as being the spot where the law of Moses was read to the people of Israel, and especially the hlessings and curses record-d in Dent, xxvii. and xxviii., which Moses commanded to he read to the diflerent tribes on the abovenamed mountains, Deut. xxvii. 11-13. This was actually done. Josh. viii. 33. Shechem, therefore, as lying between these mountains, and as being the place where the great mass of the people were assembled to hear what was read, became a central place, a representative spot of the whole land, and to say that that was conquered or subdued, was to speak of that which implied a victory over the land. David speaks of having secured this, as significant of the fact that the central point of influence and power had been brought under subjection, and as in fact implying that the land was subdued. The importance of that place, and the allusion to it here, will justify a more extended reference to it, which I copy from " The Land and the Book," bv Dr. Thomson, vol. ii. p. 203, 204.

" Nablus is a queer old place. The streets are narrow, and vaulted over; and in the winter time it is difficult to pass along many of them on account of brooks which rush over the pavement with deafening roar. In this respect, I know no city with which to compare it except Brusa; and, like that city, it has mulberry.

orange, pomegranate, and other trees, mingled in with the houses, whose odoriferous flowers load the air with delicious perfume during the months of April and May. Here the bilbul delights to sit and sing, and thousands of other birds unite to swell the chorus. The inhabitants maintain that theirs is the most musical vale in Palestine, and my experience does not enable me to contradict them.

" Imagine that the lofty range of mountains running north and south was clett open to its base by some tremendous convulsion of nature, at right angles to its own line of extension, and the broad fissure thus made is the vale of Nablus, as it appears to one coming up the plain of Mukhna from Jerusalem. Mount Ebal is on the north, Gerizim on the south, and the city between. Kear the eastern end, the vale is not more than sixty rods wide; and just there, I suppose, the tribes assembled to hear the ' blessings and the curses ' read by the Levites. We have them in extenso in the 27th and 28th chapters of Deuteronomy; and in Joshua viii. we are informed that it was actually done, and how: — Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin, stood on Gerizim j and Ileuben, Gad, Asher, Zebulon, Dan, i and Isajjhtali, on Ebal; while all Israel, and their elders, and officers, and their judges, stood on this side of the ark and on that side before the priests v.hich bare the ark of the covenant of the Lord; the whole nation of Israel, with the women and little ones, were there. And Joshua read all the words of the law, the blessings and the cursings; there was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel. This was, beyond question or comparison, the most august assembly the sun has ever shone upon; and I never stand in the narrow plain, with Ebal and Gerizim rising on either hand to the sky, without involuntarily recalling and reproducing the scene. I have shouted to hear the echo, and

7 Gilead is mme, and Manas - seh is mine; Ephraim also is the

strength of mine head; Judah is my lawgiver;

then Aincied how it must have been Avhen the loud-voiced Levites proclaimed from the naked clitfs of Ebal, ' Cursed he the man that maketh any graven image, an abomination unto Jehovah/ And then the tremendous Amen! tenfold louder, from the mighty congregation, rising, and swelling, and re-echoing from Ebal to Gerizim, and from Gerizim to Ebal. Amen! even so let him be accursed. No, there never was an assembly to compare with this."

The preceding cut, taken also from " The Land and the Book," will illustrate these references to the places. % And mete out the valley of Succoth. Measure out; that is, measure or survey for the purpose of " dividing " it, or assigning it to the conquerors, to the people of God, according to the promise. There is the same allusion here, as in the former clause, to the dividing of the land in the time of Joshua. Succoth, in the division of the land by Joshua, fell to the tribe of Gad; Josh. xiii. 27. It was on the east side of the river Jordan, and is now called SaJcut. It is first mentioned in Gen. xxxiii. 17, in the account of the journey which Jacob took on returning from the East to the land of Canaan. At this place he paused in his journey, and made booths for his cattle; and hence the name Succoth, or booths. Why this place is referred to here by David, as representing his conquests, cannot now be ascertained. It seems most probable that it was because it \ms a place east of the Jordan, as Shechem was icest of the Jordan, and that the tivo might, therefore, represent the conquest of the whole country. Succoth, too, though not more prominent than many other places, and though in itself of no special importance, was well known as among the places mentioned in history. It is possible, also, though no such fact is mentioned, that there may have been some transaction of special importance there in connexion with David's conquests in the East, which was well understood at the time, and which justified this special reference to it.

7. Gilead is mine, and Manasseh is mine. That is, My dominion or authority is extended over these regions — Gilead, Manasseh, Ephraim, and Judah. The idea here is substantially the same as in the former verse, that his dominion extended over the country on both sides of the Jordan; or that in the direction of east and west it embraced all that had been promised, — " from the great sea to the river Euphrates." In verse G, this idea is expressed by selecting two spots or toivns as representatives of the whole country — Shechem on the west, and Succoth on the east; in this verse, the same idea is expressed by a reference to the two regions so situated, — Gilead and Manasseh on the east, and Ephraim and Judah on the west. Gilead was on the east of the river Jordan, properly embracing the mountainous region south of the river Jabbok, Gen. xxxi. 21 — 48; Cant. iv. 1. The word has sometimes, however, a wider signification, including the whole mountainous tract between the rivers Arnon and Bashan, and thus including the region occupied by the tribes of Gad, Reuben, and Manasseh, Num. xxxii. 26, 2D, 39. Hence, in this place, it is put for the region occupied by the tribes of Reuben and Gad. " Manasseh " refers to the district or region occupied by the half tribe of Manasseh, on the east of the Jordan. These tvvo portions — Gilead and Manasseh — or, Reuben, Gad, and Manasseh — would, therefore, embrace the whole of the land of promise, north and south, on the east of the Jordan. The limits of these regions to the east were properly the banks of the Euphrates; that is, the original promise would embrace this. David had gone to

8 Moab is my wash -pot; over Edom will I cast out my shoe:

carry the boundaries of his country to those assigned limits (2 Sam. viii. 3), and he now says tha^ he had completed that undertaking. ^ Ephraim also. Ephraim and Judah were the principal tribes on the west of the Jordan, and they would well represent that part of Canaan. The idea is, that the whole of the promised land, east and west, was now under his control. Tliere needed only the territory of Edom, on the south, to complete the conquest, and place the whole of the promised land under his dominion, vers. 8, 9. ^ Is the strength of my head. This means that Ephraim constituted his chief strength, or was that on which he mainly relied. It was that which protected him, as the helmet does the head; that on which his very life in battle depended. This honour is given totlie tribe of Ephraim because it was one of the largest tribes, and because it was situated in the very centre of the land. ^ Judah is my lawgwer. This means that the tribe of Judah, by its position, its numbers, and the prominence given to it in the prophecies (Gen. xlix. 8- 12), actually gave law to the nation. Its influence was felt in all the institutions of the land. The controlling influence went out from that tribe in the time of David; and its authority in this respect was recognized, perhaps partly in anticipation of what it had been said tcould be its importance in future times: — " The sceptre shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come." Gen. xlix. 10.

8. Moab is my washpot. Moab was a region of country on the east of the Dead Sea, extending as far north as the river Anion. See Notes on Isa. XV. The words rendered wash-pot mean properly a pot or basin for washing, a wash-basin; and the expression is used here as one of contempt, as if he would use it as the meanest vessel is used. It implies that Moab was already subdued, and that the author of the psalm could make any use of it he pleased. It also implies that Moab was not regarded as adding much to his strength, or to the value of his dominions; but that, compared with other portions of his kin^^dom, it was of as little value as a wash-basin compared with the more valuable vessels in a liouse. T[ Over Edom will I cast out my shoe. Edom or Idumea was the country which still remained unsubdued. This David was anxious to possess, though the conquest had been delayed and prevented by the adverse circumstances to which allusion has already been made in the Notes on the psalm. On the situation of Idumea, see Notes on Isa, xxxiv. It was a region whose possession was necessary to complete the acquisition of territory that properly pertained to the Promised Land; and David was now intent on acquiring it. He hero expresses the utmost confidence that he would succeed in this, notwithstanding the adverse events which had occurred. It is supposed that there is allusion in the expression "I will cast out my shoe," to the custom, when transferring a possession, of throwing doion a shoe on the ground as a symbol of occupancy. Comp. lluth iv. 7. In the middle ages this was expressed by throwing down a glove; in the time of Columbus, by solemnly taking possession and setting up a cross; in other times, by erecting a standard, or by building a fort. Comp. Rosenmiiller. Das alte und neue Morgenland, No. 483. The idea is, that he would take possession of it, or would make it his own. ^j" Philistia, triumph thou because of me. On the situation of Philistia, see Notes on Isa. xi. l-l. In the margin this is, " triumph thou over me, by an irony." It may be regarded as irony, or as a taunt, meaning that

9 Who will bring me into the ^ strong city? who will lead me into Edom.

10 Wilt not thou, O God, which hadst cast us ott'r' and thou, O God, which didst not go out with

11 Give us help from trouble: for vain is the ^ help of man.

12 Through God we shall do valiantly: for he it is that shall tread down our enemies.

Philistia was no longer now in a situation to triumph over him; or it may be understood as referring to the exultation and shouting which would ensue on the reception of its sovereign. The former seems to be the most probable interpretation, as the language is undoubtedly intended to denote absolute subjection, and not the voluntary reception of a king. The Linguage in the entire passage is that of triumph over foes.

9. Who will briny me into t7ie stroiiy city 1 The strong city — the fenced, the fortified city — referred to here is doubtless the capital of Idmnea. Tliis w\as the celebrated city Petra, situated in the rocks, and so difficult to be taken by an enemy. For a description of it, see Notes on Isa. xvi. 1. It was this city, as the capital of the land of Edom, which David was now so anxious to secure; and he asks, therefore, with interest, who among his captains, his mighty men, would undertake the task of conducting his armies there. ^ Who loill lead me into Edom? Into the capital, and thence into the whole land to subdue it. This wasdoneunder the combined command of Joab and Abishai his brother. See Notes on the title to the psalm.

10. Wilt not thou, O God, which hadst cast us off? See Notes on ver. 1. The meaning is, that although God had seemed to reject and forsake them, they had no other resource, and the appeal might be still made to liim. The psalmist hoped that he would again be favourable to his people, and would not forsake them altogether. It is still true that although God may seem to forsake us, that although he may leave us for a time to discouragement and darkness, yet we have no other resource but himself; it is still true that we may hope in his mercy, and plead for Lis return. ^ And thou, O God, which didst not go out ivith our armies? Who didst suffer us to be defeated. See Notes on vers. 2, 3.

11. Give lis help from iroulle. From the troubles which have now come upon us and overwhelmed us. ^ For vain is the help of man. Marg., salvation. The idea is, that they would look in vain to man to assist them in their present difficulties. They must depend on God alone. What is here said of temporal troubles is true as absolutely in the matter of salvation. When we are burdened with the consciousness of guilt, and trembling under the apprehension of the wrath to come, it is not man that can aid us. Our help is in God alone. Man can neither guide, comfort, pardon, nor save; and in vain should we look to any man, or to all men, for aid. We mnst look to God alone: — to God as the only one who can remove guilt from the soul; who can give peace to the troubled heart; who can deliver us from condemnation and ruin.

12. Thronqh God. By the help of God. ^ We shall do valiantly. Literally, toe shall make strength. That is, we shall gain or gather strength; we shall go forth with spirit and with coui'age to the war. This expresses the confident assurance that they would secure the aid of God, and that under him thej' would achieve the victory. ^ For he it is that shall tread doicn our enemies. He will himself tread or trample them down; that is, he will enable us to do it. The psalm, therefore, though begun in despondency and sadness, closes, as the Psalms often do, with confident hope; with the assurance of the favour of God; and with the firm belief that the object sought in the psahn.would be obtained. The history shows that the prayer was answered; that the armies of David were successful; that Edom was subdued; and that thus the territories of the Hebrew people had, ia fact, in the time of David, the boundaries jjromised to Abraham.

This psahn {i.itle) is inscribed " To the chief Musician upon Neginah." On the meaning of the expression, '' To the chief Musician," see Notes on the title to Ps. iv., where also we have tlie following word in another form, — " on Necjinoth" — the plural, instead of the singular. The word means a stringed instrument; and the idea is, that the psalm ■\\as committed to the leader of those who played on stringed instruments in the sanctuary.

The psalm is ascribed to David, but the occasion on which it was composed is not specitied. From the psalm itself it is evident that it was composed by one who was in exile (ver. 2), and by one Avho was a king (ver. 6). The supposition which best agrees with all the circumstances alluded to in the psalm is, that it was composed by David when he Avas driven into exile on the rebellion of Absalom, and that it was composed when he Avas still beyond the Jordan (2 Sam. xvii. 22), and when his life was yet in danger. The xlii. and xliii. psalms refer to the same period, and have the same general cliaracteristics.