Notes on the Old and New Testaments

I. A prayer for the Divine interposition, vers, 1, 2. The psalmist was far awa}' from his home — in exile — and his heart was overwhelmed.

II. A reference to foi-mer mercies, and to the Divine interposition in other days, as a ground of hope and of pleading now,

2 From the end of the earth will I cry unto thee, when my heart is ovcrwhehned: « lead me to the rock that is higher than I.

IV. The result of this deliverance; or, as an expression of gratitude for it, a purpose to devote himself to God, in a life spent in the daily performance of his A'OAvs, ver. 8.

1. Hear my cry, O God. See Notes on Ps. V. 2. The word rendered cry in this place sometimes denotes a joyful shout — a shout of triumph; but the connexion makes it certain that it here refers to the voice of prayer. It is implied that it was audible prayer, or that the psalmist gave utterance to his desires in words. It is language svuh as would be produced by deep dlbtress; when a sad and burdened heart gives vent to its feelings in a loud cry for mercy. % Attend unto my prayer. Give ear; incline the ear to me, Pa. v. 1; xvii. 1, 6; xxxix. 12; Ixxi. 2.

2. From the end of the earth u-ill I cry unto thee. This language is derived from the idea that the earth is one extended plain, and that it has limits or boundaries. Such language is common in the Scriptures, and indeed is in constant use now, even although we know that the earth is globular, and that there are no parts which can properly be called "the ends of the earth." 'J'he meaning is plain. The psalmist was far from the ])lace where he was accustomed to live; or, in other woids, he was in exile or in banishment. The language agrees well with the supposition that the psalm was composed when David was driven from his home and his throne by Absalom, and was in exile beyond the Jordan, 2 Sam. xvii. 22. Comp. Ps. xlii. ^ When my heart is overtohelmed. The word here used— C]U>?, ataph — means properly to cover, as with a garment.

3 For thou liast been a shelter for me, and a strong ^ tower from the enemy.

4 I will abide in thy tabernacle for ever: I will ^ trust in the

5 For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.

Ps. Ixxiii. 6; then, with corn — as a field, Ps. Ixv. 14;; then, with darkness or calamity, Ps. cii. title; Isa. Ivii. 16. The meaning here is, that darkness or cahimity seemed to have covered or enveloped his soul. He saw no light, he had no comfort. Comp. Ps. xlii. 3, 6, 7. \ Lead me to the rock that is higher than I. To a rock; to some place of refuge; to some stronghold where I may be safe. The allusion is to God as such a rock or place of refuge. See Notes on Ps. xviii. 2. The idea is, that he had no strength in himself; that if he depended on himself, he could not he safe. He was, as it were, in a low vale, exposed to eveiy enemy. He wished to be put in a place of safety. To such a place of safety — to Himself — he prayed that God would lead him. We need one much higher than we are to save us. A Saviour — a Redeemer — on the same level with ourselves could not help us. We must have one that is supreme over all things; one that is Divine.

3. For thou hast been a shelter for me. A place of refuge; a place where 1 have found safety. He refers here to what had occurred in former times. God had protected him when in danger, and he pleads that fact as a reason why God should now interpose and deliver him. That reason seems to be founded on two considerations: (a) God had thus shown that he liad power to deliver him; and (i) it might be expected that God who is unchangeable, and who had interposed, would manifest the same traits of character still, and would not leave him now. Both of these are proper grounds for prayer. ^ And a strong tower from the enemy. See Notes on Ps. xviii. 2.

4. I ivill abide in thy tabernacle for ever. This expresses the confident assurance that he would be restored to his home, and to the privileges of public worship. The wordyb;* ever here vaesiiis perpetually; that is, his permanent home would be there, or he would dwell with God who dwelt in the tabernacle. The word " tabernacle " refers to the sacred tent which was erected for the worship of God, within which were the ark, the tables of the law, the table of shew-bread, etc. In the innermost part of that tent — tbe Holy of Holies — the symbol of the Divine presence rested on the mercyseat or cover of the ark of the covenant. David regarded it as a great privilege to abide near that sacred tent; near to the place of public worship; near to the place whei e God was supposed to dwell. See Notes on Ps. xxiii. 6; xxvi. 8; xxvii. 4. It is possible that his mind looked beyond the tabernacle on earth to an eternal residence in the very presence of God; to his being admitted into his own sacred abode in heaven. ^ I tvill trust in the covert of thy tvings. Marg., Make my reftige. See Notes en Ps. xvii. 8. Comp. Ps. xxxvi. 7; Ivii. 1. The idea is, that he would seek and find protection in God, — as young birds do under the outstretched wings of the parent bird.

5. For thoii, O God, hast heard my votes. That is, my prayers accompanied with solemn pledges or promises that I will devote myself to thy service. In some way David had the assurance that those vows and prayers had been heard; that God would answer his supplications, — that he would restore him to his home, and to the privilege of uniting with others in the sacred services of the sanctuary. In what way he had this assurance we are not informed, but the state-

6 Thou 1 wilt prolong the king's life; and his years as ^ many generations.

1 shali add days to the days of the king.

raent here accords with what we ofteu find in the Psahiis. His troubled mind became calm, for he looked upon the blessing as already granted. He entertained no doubt that what he had asked would be bestowed. The mind of a true believer often feels this assurance now. Somehoio he feels an undoubtiug persuasion that the prayer which he has ottered has been heard; that God will be merciful; that the blessing which has been sought will assuredly be conferred. That there may be danger of illusion here, no one can doubt, — for we are not, as David wa?, inspired; but no one can prove that God may not impart such a gracious assurance to the soul; no one can show that it is wrong for a believer to allow peace to flow into his soul, in the confident hope that the blessing which he had sought will be his. ^ Thou hast given me the heritage of those that fear thy name. The heirship which pertains to such; the privileges, of those who are the true children of God. One of these privileges is that of prayer; another is the peace which results from adoption into the family of God; of feeling that we are his heirs. Coinp. Notes on Rom. viii. 16, 17.

6. Thou tvilt prolong the king's life. Literally, " Days upon the days of the king thou wilt add;" that is, Thou wilt add days to those which thou hast already permitted him to live. The language does not necessarily mean that he Avould have a long life, but that he would still be permitted to live. He had apprehended death. He knew that his life was sought by those who were engaged with Absalom in the rebellion. At first it was uncertain what the issue would be. He had fled for his life. But now, in answer to prayer, he felt assured that his life would be preserved; that he would be permitted

7 He shall abide before God for ever: O prepare mercy and truth, s which may preserve him.

to return to his homo and his throne; and that as king— as the sovereign of his people— he would bo permitted to honour God. ^ And his years as many generations. Marg., as in ^eh., generation and generation. This probably means that he would be permitted to live longer than the ordinary time of a generation; that he would live as if one generation — or as if one ordinary lifetime — were added to another, so that he would live throngh successive generations of men. The average life of a generation is about thirty years. David is supposed to have lived from 1085 before the Christian era to 1016 — or sixty-nine years — which would reach a third generation. This is a more natural interpretation of the passage than to suppose that he refers to an *' ideal" king, or that his dynasty would continue for many generations.

7. He shall abide before God for ever. That is, perpetually; without danger of change, or of being driven into exile. This may allude, however, to the hope which David had that he would always live with God in a higher world — a world where there would be no danger of change or banishment. His restoration to his home, to his throne, and to the privileges of the sanctuary, he may have regarded as an emblem of his ultimate reception into a peaceful heaven, and his mind may have glanced rapidly from the one to the other. On earth, after his restoration, he would have no fear that he would be banished again; in heaven, of which such a restoration might be regarded as an emblem, there could be no change, no exile. ^ O prepare mercy and truth. Literally, divide, or divide out; then, allot or app>oint; and then, make ready or prepare. The prayer is, that God would mea-

8 So will I sing praise unto thy name for ever, that I may

sure out to him, or impart to him, such favour that this desire of his heart would he realized. On the phrase m^rcy and truth, see Notes on Ps. XXV. 10; Ivii. 3, 10. «i[ Which may preserve him. Tliey will preserve him. That is, the manifestation of such mercy and truth would make his permanent occupancy of his throne on earth, and his ultimate reception into heaven, secure.

8. So icill I sing praise unto thy name for ever. As the result of this gracious interposition. Comp. Notes on Isa. xxxviii. 20. The meaning is, that he would do this constantly. It would he the regular business of his life. That I may daily perform my vows. The solemn promises which 1 have made in my exile; the purposes which I have expressed to devote myself to thee. Or, the language may have been used in a more general sense, denoting that, as a religious man, the vows of God were constantly on him, or that he had pledged himself to serve God faithfully and always, and that he could better periorm this duty at the tabernacle — in the place consecrated to public worship— than he could in exile. He desired, therefore, to be restored to the sanctuary, that he might keep up the performance of the daily duties of religion without interruption or hindrance. The whole psalm indicates a fervent desire to be engaged in the worship and service of God; a desire to be with Him and to enjoy His favour on earth; a confident hope that he would be permitted to enjoy His presence for ever.

Ssalm, "To the chief Musician," see [otes on the title to Ps. iv. On the expression "To Jeduthun," sec Notes on the title to Ps. xxxix. Jeduthun was one of those who were appointed b)' David to preside over the music of the tabernacle (1 Chron. xxv. 1-3), but it is impossible now to detemiine why this psalm, and the others Avhere his name is found in the title (xxxix. and Ixxvii.), were dedicated to him, or committed to his special care. The psalm is, in the title, ascribed to David as the author, but we have no certain knowledge on what occasion it was composed. Its conteijts agree well with the common supposition that it is to be referred to the time of Absalom, and to the troubles which David experienced in his rebellion.

The psalm, apparently for musical purposes only, is divided into three parts, the divisions being indicated by the word Selnh, vers. 4, 8. Another division is indicated in the original by the recurrence of the word "IJN: — trid?/ — at the beginning of vers. 1, 4, 5, 6, 9, as if the mind of the author had been greatly impressed with the importance of the particular sentiment introduced by that word.

The general purpose of the psalm is to lead men to trust in God. The contents are as follows:

I. A statement of the humble trust of the author in God — trust in him as his only hope, — as his rock and his refuge, A'ers. 1, 2.

II. A description of his enemies and of their designs. They devised mischief; they souglit to cast down others from their high places; they delighted in falsehood; they made great pretensions of friendship, but they were false in heart, vers. 3, 4.

III. A renewed "expression of the confidence of the psalmist in God, — repeating what he had said in vers. 1, 2, — and reaffiiTning his entire trust in the Divine protection, vers. 0-7.

IV. An exhortation to others to trust in God, and not in men; whether men of high or low condition; to trust in notliing else than God: — not in power — the power of oppression; not in the robbery of others, or that which Avas obtained from others by violence; not in riches, in whatever way they might have been acquired, vers. 8-10.

TRULY ^ my soul 2 waiteth upon God; from him cometh my salvation.

1. Truly. Indeed; really. The state of inind indicated by this particle is that of one who had been seriously contemplating a subject; who had looked round on his own actual condition j who had taken an estimate of all his resources, and of all his means of reliance, and who had carefully examined his own state of mind to see what was his real trust, and what were his real feelings towards God. Having done all this, he, at last, breaks out with the expression, — " My soul does sincerely confide in God; I have no other resource; I have no power to meet my foes, and I am sure — my inmost soul testifies — that my real trust is, where it ought to be, in God; I see nothing in myself on which to rely; 1 see so much crime, falsehood, treachery in men, that 1 cannot confide in them; I have had so much painful experience of their insincerity and baseness that I cannot rely on them; but I do see that in God which leads me to trust in him, and I am sure that my heart loaiteth upon God. ^larg., is silent. Sept., " Is not my soul subject to God?" So the Latin Vulgate. Luther, " My soul is still [calm] in God." The Hebrew word — 77^72^1, diimiyah — means silence, quiet, rest; and then, a silent expectation or hope. The idea here is, " Truly towards God is the silent waiting of my soul;" that is, " In him alone do I trust; there is calmness of mind; I have no apprehension as to what can happen. My mind is at peace, for I feel that all is in the hands of God, and that he is worthy of entire trust and confidence." The feeling is that which exists when we have entrusted all to God; when, having entire confidence in his power, his goodness, his wisdom,

2 He only is my rock and my salvation; he is my 3 defence: I shall not be « greatly moved.

3 How long will ye imagine

his mercy, we commit the whole case to him as if it were no longer our own. Such is the calmness — the peace — the quiet — the silence of the soul — when all is left with God. See Notes on Isa. xxvi. 3, and Phil. iv. 6, 7. ^ From him cometh my salvation. That is. My safety is from him; my security is with him. It is true, also, that all that is ever implied in this word salvation, whether pertaining to this life or the life to come, is derived from"God.

2. He only is my racJc, etc. See Notes on Ps. xviii. 2. ^ I shall not he greatly moved. The word greatly here, or much, — " I shall not be much moved," — implies that he did not anticipate perfect security fi'oiu danger or calamity; he did not suppose that he would escape all disaster or trouble, but,he felt that no great evil would befal him, that his most important interests were safe, and that he would be ultimately secure. He would be restored to his home and his throne, and would be flavoured with future peace and tranquillity. None of us can hope wholly to escape calamity in this life. It is enough if we can be assured that our great interests will be ultimately secured; that we shall be safe at last in the heavenly world. Having that confidence the soul may be, and should be, calm; and we need little apprehend w^hat will occur in this world.

3. Hoiv long ivill ye imagine mischief against a man? The original word here rendered " imagine mischief,"— from nnn> hathath — oc- curs only in this place. It means, according to Gesenius (Lex.), to break in upon; to set upon; to assail: — " How long will ye break in upon a \nan?" that is, set upon him. So the Septuagint, and the Latin Vulgate.

miscliief against a man? ye sliall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.

4 They only consult to cast

It does not refer to their merely forming purposes of mischief against a man, but to their making assaults upon him; to their endeavouring to take his life or to destroy him. The address here is to the enemies of David, and the language would apply well to the attempts made upon his life by Absalom and his followers. The question here is, *'hoio long" they would continue to do this; how long they would show this determined purpose to take his life; whether they would never cease thus to persecute him. They had already done it long; they had showed great perseverance in this course of wickedness; and he asks whether it would 7iever come to an end? Who these persons were he does not intimate; but there can be no great danger of mistake in referring the description to Absalom and bis adherents. ^ Ye shall he slain all of you. l?rof. Alexander renders this entire passage, " Will ye murder {i.e. seek to murder him) all of you (combined against a single person, who is consequently) like a tvall inclined (or bent by violence), a fence (or hedge) crushed (broken down)." So, substantially, De Wette renders it. Those who thus interpret the passage give it an active signification, meaning that his enemies pressed upon him, like a wall that was bent by violence, or a fence that was likely to fall on one. The original word rendered " ye shall be slain," — W2Jiri, teratzehhu — is in the active form (Piel), and cannot without violence be rendered in the passive, as it is in our translation. But the active form may still be retained, and a consistent meaning be given to the Avhole passage without the forced meaning put on it in the rendering by Prof. Alexander. It is not natural' to speak of enemies as so coming

liim down from his excellency; they delight in lies: they bless with their mouth, but they curse 1 inwardly. Selah.

on a man as to make him like a falling wall, or a tottering fence. The evident idea is, that they themselves would be as a falling wall; that is, that they would be defeated or disappointed in their purpose, as a wall that has no solid foundation tumbles to the ground. The meaning of the original may be thus expressed: " How long will ye assail a man, that ye may put him to death? All of you shall be as a bowing wall," etc. That is. You will not accomplish your design; you will fail in your enterprise, as a wall without strength falls to the ground. ^ As a bowing wall. A wall that hows out, or sivells out; a wall that may fall at any moment. See Notes on Isa. xxx. 13. ^ And as a tottering fence. A fence that is ready to fall; that has no firmness. So it would be with them. Their purposes would suddenly give way, as a fence does when the posts are rotted off, and when there is nothing to support it.

4. They only consult to cast him down from his excellency. This is the object of all their counsels and plans. They aim at one high in rank, — and their purpose, their sole purpose, is to bring him down. This would apply well to the case of David in the time of the rebellion of Absalom. % They delight in lies. In false pretences; in secret plans of evil; in hypocritical assurances. This was eminently true of Absalom, who made use of these arts to seduce the people from allegiance to his father. 2 Sam. xv. 1-6. If They bless tcith their mouth, but they curse inwardly. They profess true attachment and zeal, but they are traitors at heart. See Notes on Ps. xxviii. 3. This, too, would apply well to the conduct of Absalom and those associated with him.

5 My soul, wait thou only upon God; for my expectatiou is from him.

I) He only is my rock and my salvation: he is my defence: I shall not he moved.

5. Jfjf soul, wait thou onlt/ upon God. 8eo Notes on ver. 1. There is, in the word used liere, and rendered tvait, the same idea of rest or repose which occurs in verse 1. Tlie meaninj:; is, that he would commit the whole cause to God, and that his soul would thus be cahn and without apprehension. ^ For my expectation xsfrom him. In verse 1, this is salvation. The idea here is, that all that he expected or hoped for must come from God. He did not rely on his fellow men; he did not rely on liimself. God alone could deliver liim, and he confidently believed that God would do it. Often are we in such circumstances that we feel that our only " expectation " — our only hope — is in God. All our strength fails; all our resources are exhausted; our fellow-men cannot or will not aid us; our own efforts seem to be vain; our plans are frustrated, and we are shut up to the conclusion that God alone can help us. How often is tills felt by a Christian parent in regard to the conversion of his children. All his own efforts seem to be vain; all that he says is powerless; his hopes, long-cherished, are disappointed; his very prayers seem not to be heard; and he is made to feel that his only hope is in God — a sovereign God, — and that the whole case must be left in His hands. This state of mind, when it is fully reached, is often all that is needful in order that our desires may be granted. It is desirable that this state of mind should he j)roduced; and when it is produced, the prayer is answered.

G. He only is my rock, etc. See Notes on ver. 2. The only difference between this verse and verse 2 is, that in this verse the word " greatly" is omitted. The psalmist declares

7 In God is my salvation, and my glory: the rock of my strength, and my refuge, is in God.

8 Trust in him at all times; ye people, pour ' out your heart

here, in the most absolute manner, that he shall not be " moved " at all. In verse 2, he said that he would not be "greatly moved;" his mind would not be much or materially disturbed. The language here indicates more entire confidence — more certain conviction — showing that the slight apprehension or fear which existed in the beginning of the psalm, had been wholly dissipated, and that his mind had become perfectly calm.

7. In God is my salvation. Sec ver. 1. That is, his salvation, his safety, his anticipated deliverance, was to come only from God. ■[ And my glory. That in which I glory or boast; the source of all in me that is glorious or honourable. He gloried that there was such a God; he gloried that He was his God. ^ The rock of my strength. The strong rock; the refuge that cannot be successfully assailed; where I shall feel strong and secure. See Notes on Ps. xviii. 2. ^ My refuge. That to which I may flee for safety. See Notes on Ps. xlvi. 1.

8. Trust in him at all times. This exhortation, addressed to all persons, in all circumstances, and at all times, is founded on the personal experience of the psalmist, and on the views which he had of the clmracter of God, as worthy of universal confidence. David had found him worthy of such confidence; he now exhorts all others to make the same trial, and to put their trust in God in like manner. "What he had found God to be, all others would find him to be. His own experience of God's goodness and mercy — of his gracious interposition in the time of trouble — had been such that he could confidently exhort all others, in similar circumstances, to make the same trial of his love. ^ Ye people, pour out your

9 Surely men of low degree are vanity, and men of high degi*ee ai-e a lie: to be laid in the

heart before him. All people. Oa the meaning of the phrase " pour out your heart," see Notes on Ps. xlii. 4. The idea is, that the heart becomes tender and soft, so that its feelings and desires flow out as water, and all its emotions, all its wishes, its sorrows, its troubles, are poured out before God. All that is in our hearts may be made known to God. There is not a desire which he cannot gratify; not a trouble in which he cannot relieve us; not a danger in which he cannot defend us. And, in like manner there is not a spiritual want in which he will not feel a deep interest, nor a danger to our souls from which he will not be ready to deliver us. Much more freely than to any earthly parent — to a father, or even to a mothei may we make mention of all our troubles, little or great, before God. ^ God is a refuge for us. For all. For one as well as another. He is the only refuge; he is all the refuge that we need.

9. Surely men of lotv degree are vanity. Literally, " vanity are the sons of Adam," but the word Adam here is used evidently to represent men, or the race. Tlie same word is also employed particularly to represent common 7nen, or men of the humbler rank, in contradistinction to the word ll)'*^, ish — which is the other word used here, and rendered " men of high degree." Compare, for this use of the word, Hos. vi. 7. The same antithesis between the two words is found in Isa. ii. 9; v. 15. The idea here is, that in the great matters which pertain to us, we cannot depend on men, and that our hope — our trust — must be in God. Of men of the humbler or lower classes, it is said that they are "vanity;" that is, they are like a vain, empty, unsubstantial thing.

balance, they are ' altogether lighter than vanity.

10 Trust not in oppression, and become not vain in robbery:

They cannot help us. It is useless to rely on them when we most need aid. ^ Men of high degree are a lie. Men of exalted rank, kings, princes, nobles. This does not refer to their personal character, as if they were always false, deceitful, treacherous; but the idea is, that any prospect of protection or aid from men of rank and station — from any power which they wield — is unworthy to be relied on. It is not that which we need; it is not that on which we can depend. ^ To he laid in the balance. Literally, " In the scales to go tip;" that is, they are seen to go up, or to show how light they ai-e. They have no real weight; no real value. On the scales or balance, see Notes on Dan. V. 27. ^ They are altogether lighter than vanity. They are all vain; single or combined, they have no power to save us. The meaning is not that if these two ranks of persons were weighed against each other they would both be found to be vanity; but that it is true of each and every rank of men, — high and low — whether single or combined, — that, as weighed against our interests and wants, they are nothing. All the kings of the earth with all their hosts of war, all princes and nobles with all that they can summon from the lower ranks of their people, cannot save one soul from death, — cannot deliver us from the consequences of our transgressions. God, and God alone, can do this. '

10. Trust not in oppression. The " general meaning here is, that we are not to trust in anything but God. In the previous verse the psalmist had^ stated reasons ^\hy we should no^ trust in men of any rank. In this verscr. he enumerates several things on which men are accustomed to rely, or ir!,_ which they place confidence, and h '"

if riches increase, set not your heart 2ipon them.

11 God hath spoken once; twice have I heard this, that ^ power "^ helongeth unto God.

says that we should put no confidence in them in respect to the help which Ave need, or the great objects which are to be accomplished by us. The first thing mentioned is opjyression; and the idea is, that we must not hope to accomplish our object by oppress-ing others; extorting their property or their service; making them by force subject to us, and subservient to our wishes. Many do this. Conquerors do it. Tyrants do it. The owners of slaves do it. *![ And become not vain in rohheri/. That is. Do not resort to theft or robbery, and depend on that for what is needed in life. Many do. The great robbers of the world — conquerors — have done it. Thieves and burglars do it. Men who seek to defraud others of their earnings do it. They who withhold wages from labourers, and they who cheat in trade, do it. ^ If riches increase, set not your heart upon them. If you become rich without oppression, or ivithout robbery. If your riches seem to grow of themselves— for that is the meaning of the original word (comp. Mark iv. 28) — do not rely on them as being all that you require. Men are prone to do this. The rich man confides in his wealth, and supposes that he has all he needs. The psalmist says that none of these things constitute the true reliance of man. None of them can supply his real wants; none can defend him in the great perils of his existence; none can save his soul. He needs, over and above all these, a God and Saviour; and it is such a God and Saviour only that can meet the real wants of his nature.

11. God hath spoTcen once; tivice have I heard this. This repetition, or this declaration that he had heard the thing repeated, is designed to give emphasis to what was said, or to call attention to it as particularly worthy of notice. See Notes on Job xxxiii. 14. Comp, Job xl. 5. The sentiment here is particularly important, or is deserving of special attention, because, as the psalmist had shown, all other resources fail, and confidence is to be placed in nothing else for that which man so much needs; — neither in men, whether of low degree or high (ver. 9); not in oppressive acts — acts of mere power; not in plunder; not in wealth, however acquired, ver. 10. ^ Thatpoiver helongeth unto God. Marg., strength. The idea is, that the strength which man needs — the ability to defend and to save him — is to be found in God. All else may fail, but the power of God will not fail. The result of all, therefore, should be to lead us to put our trust in God alone.

12. Also unto thee, O Lord, helongeth mercy. Power, indeed, belongs to God (ver. 11); but this is an attribute to be feared, and while, in one respect, it will inspire confidence, or while it gives us the assurance that God is able to defend us when all else shall fail, yet, unattended by any other attribute, it might produce only apprehension and alarm. What man, weak and sinful man, tvants to know is not merely that God has almighty power, but hoio that power will be wielded, or with what other attributes it is combined; — whether it will be put forth to destroy or to save; to kill or to keep alive; to crush or to uphold. Man, therefore, needs the assurance that God is a benevolent Being, as really as that he is a powerful Being; that he is disposed to show mercy; that his power will be put forth in behalf of those who confide in him, and not employed against them. Hence the attribute of mercy is so essential to a proper conception

A Psalm of David, when y he was iu the wilderness of Judah.

A GOD, thou art my God; early ^ s will I seek thee: my soul of God; and lieuce the psalm so appropriately closes by a reference to his mercy and compassion. ^ For thou renderest to every man according to his work. As this stands in our version, it would seem that the psalmist regarded what is here referred to as a manifestation of mercy. Yet the *' rendering to every man according to liis work " is an act of justice rather than of mercy. It is probable, therefore, that tlie word rendered " for ^' — ••3, ki — does not refer here to either of the attributes mentioned exclusively— either poicer or mercy — but is to be understood with reference to the general course of argument in the psahn, as adapted to lead to confidence in God. The fact that he is a God who will deal impartially with mankind, or who will regard what is right and proper to be done in view of the characters of men, is a reason why they should confide in God, — since there could be no just ground of confidence in a Being who is not thus impartial and just. All these combined— power, mercy, equity — constitute a reason why men should confide in God. If either of these were wanting in the Divine character, man could have no confidence in God. If these things do exist in God, unlimited confidence may be placed in him as having all needful potver to save; as being so mo-ciful that sinful men may trust in him; and as being so Just and equal in his dealings that all may feel that it is right to repose confidence in a Being by whom all the interests of the universe will be secured. Comp. 1 John i. 9.

rSALM LXIII. Tliis psalm purports to be a "psalm of David," and there can be no just ground of doubt in regard to the correctness of the title in this respect. De "Wette indeed supposes that the way in which mention is made of the "king" in ver. 11, seems to indicate that the psalm Avas not composed by David himself, but that it was written by some friend of his, Avho was liis companion in the troubles wliich he experienced; but it is not necessary to resort to this supposition, for it is not very uncommon for an author to refer to himself in the thu'd person, as.Ca;sar does everywhere. The psalm further purports to have been composed by David " when he was in the wilderness of Judah." The "wilderness of Judah" was that wild and uncultivated tract of country lying on the east side of the territory of the tribe of Judah, commonly called " the wilderness of Judea" (Matt. iii. 1; comp. Notes on Matt. iv. 1), lymg along the Jordan. David was repeatedly driven into that wilderness in the time of Saul; and the general structure of the psalm would accord well with any one of those occasions; but the mention of the " king" in ver. 11, as undoubtedl}- meaning David, makes it necessary to refer the composition of the psalm to a later period in his life, since the title '■'■ king" was not given to him m the time of Saul. Tlue psahn, therefoi-e, was doubtless composed in the time of Absalom — the period when DaAid was driven away by the rebellion, and compelled to seek a refuge in that Avilderaess. It belongs, if this vieAV is correct, to the same period in the life of DaA'id as Psalms xlii., xliii., Ixi., and probably some others.

I. An expression of earnest desire to see the power and glory of God again, as he had formerly done in the sane-, tuary, vers. 1, 2. 1

II. His sense of the goodness of God, 1 and of the value of the Divine favour, \ as being greater than that of life; and his / purpose to find his happiness in God, j and to praise and bless him in all situa- \ tions, especially in those moments of j solemn meditation Avhen he was alone upon liis bed, A*ers. 3-6.

III. His remembrance of fonner mercies, and his conviction that God still upheld him b}^ his right hai>d, A'ers. 7, 8.

JN. His firm belief that all his enemies would be destroyed, vers. 9-11.

tliirsteth « for tliee, my flesh longeth for thee in a dry and

^ thirsty land "^ where no water is; 2 To see * thy power and thy same in the original. The first one — JElohim — is in the phiral number, and is the word which is usually employed to designate God (Gen. i. 1); the second — ht<, ail — is a word which is very often applied to God with the idea of strength, — a strong, a mighty One; and there is probably this underlying idea here, that God was the source of his strength, or that in speaking of God as his God, he was conscious of referring to him as Almighty. It was the Divine attribute of power on which his mind mainly rested when he spoke of him as his God. He did not appeal to him merely as God, with no reference to a particular attribute; but he had pai— ticularly in his eye hispower or his ability to deliver and save him. In Ps. xxii. 1, where, in our version, we have the same expression, " My God, my God," the two words in the original are identical, and are the same which is used here — hi<, ail — as expressive of strength or power. The idea suggested here is, that in appealing to God, while we address him as our God, and refer to his general character as God, it is not improper to have in our minds some particular attribute of his character — power, mercy, love, truth, faithfulness, etc. — as the special ground of our appeal. ^ Earlif ivill I seek thee. The word here used has reference to the early dawn, or the morning; and the noun which is derived from the verb, means the aurora, the datvn, the morning. The proper idea, therefore, would be that of seeking God in the morning, or the early dawn; that is, as the first thing in the day. Comp. Notes on Isa. xxvi. 9. The meaning here is, that he would seek God as the first ^thing in the day; first in his plans and purposes; first in all things. He would seek God before other things came in to distract and divert his attention; he would seek God when he formed his plans for the day, and before other influences came in, to control and direct him. The favour of God was the supreme desire of his heart, and that desire would be indicated by his making him the earliest — the first — object of his search. His first thoughts, — his best thoughts, — therefore, he resolved should be given to God. A desire to seek God as the first object in life — in youth — in each returning day — at the beginning of each year, season, month, week — in all our plans and enterprises — is one of the most certain evidences of true piety; and religion flourishes most in the soul, and flourishes only in the soul, when we make God the first object of our aflections and desires. ^ 3Iy soul thirsteth for thee. See Notes on Ps. xlii. 2. ^ My flesh longeth for thee. All my passions and desires — my whole nature. The two words — "soul" and "flesh," are designed to embrace the entire man, and to express the idea that he longed supremely for God; that all his desires, whether springing directly from the soul, or the wants of the body, rose to God as the only source from which they could be gratified. \ In a dry and thirsty land. That is. As one longs for water in a parched desert, so my soul longs for God. The word thirsty is in the margin, as in Heb., tveary. The idea is that of a land where, from its parched nature — its barrenness — its rocks — its heat — its desolation — one would be faint and weary on a journey. ^ Where no tvater is. No running streams; ncf gushing fountains; nothing to allay the thirst.

2. To see thy poicer and thy glory. The reference here is to wlint was manifested of the presence and the power of God in the services of public worship; — the praises, the prayers, the rejoicings, the evidences of the Divine presence. ■[[ >S'o as J have

glory, so as I have seen thee in the f sanctuary.

3 Because thy loving-kindness is ^ better than life, my lips shall

seen thee in the sanctuary. At the tabernacle, amidst the solemn services of Divine worship. There seems to be no reason for supposing that he here refers to the mere external pomp and splendour of public worship, but he doubtless includes the power of the Divine presence which he had felt in such services on his own soul. As applied now to a place of Christian worship, it may be observed that there are nowhere more striking exhibitions of the power of God on earth than those which occur in such a place, especially in a revival of religion. The scene on the day of Pentecost was as striking an exhibition of the power of God as that which goes forth in the fury of the storm, in the raging of the ocean, or in the guidance of the heavenly bodies. Nothing can so well express what occurs in such a sj^ene as the words "poiver" and "glory;" nothing shows more certainly the power of God than that influence which bows down haughty sinners, and makes them humble; which produces a deep stillness and awe in the assembled multitudes; which extorts the cry, " Men and brethren, what must we do to be saved?" which makes hardened men weep, and men long addicted to habits of sin willing to abandon their iniquities, and turn to God: — and nothing showsmore clearly the ^' glory'' of God than that power, that grace, that mercy, which thus turns multitudes from the ways of sin and death, and directs their feet into the path of peace and salvation. They who have ever witnessed the power of God in a revival of religion, will ever afterwards long to see again *' the power and glory " of God, as they " have seen " it " in the sanctuary."^

3. Because thy loving-kindness is better than life. Thy favour; thy mercy. This is of more value than

4 Thus will I bless thee while I live; I will lift up my hands in thy name.

5 My soul shall be satisfied

life; more to be desired than life. Life is the most valued and valuable thing pertaining to this world which we can possess. See Notes on Job ii. 4. But, above this, David valued the favour and friendship of God. If one or the other was to be sacrificed, he preferred that it should be his life; he would be willing to exchange that for the favour of God. Life was not desirable, life furnished no comforts — no joys — without the Divine favour.

" My life itself, without Thy love, Kg taste of pleasure could afford; 'Tttould but a tiresome burden prove. If 1 were banished from the Lord."

^ 3Iy lips shall praise thee. That is either (a) ' because of this lovingkindness; — because I have this trust in thy character; or (b) because thou toilt restore me to the place of public worship, and I shall be permitted again to praise thee. Probably the latter is the true idea.

4. Thus loill I bless thee lohile I live. In my life; or, as long as life lasts, will I praise thee. The word " thus " refers to the sentiment in the previous verse, meaning that as the result of his deep sense of the value of the loving-kindness of God, lie would praise him through all the remainder of his life, or would never cease to praise him. A true purpose of serving God embraces* the whole of this life, and the whole of eternity. He who loves God, and who has any proper sense of his mercy, does not anticipate a time when he will cease to praise and bless him, or when he will have any desire or wish not to be engaged in his service. ^ I tcill lift lip my hands in thy name. In solemn prayer and praise. See Notes on Ps. xxviii. 2.

5. My soul shall be satisfied. See Notes on Ps. xxxvi. 8. The idea is, that his soul now longed for the ser-

« as with 1 marrow and fatness; and my moutti shall praise thee with joyful lips:

6 When I remember thee upon my / bed, and meditate on thee

vice of God as one who is hungry longs for food, or as one who is thirsty longs for drink; and that the time would come when this longing desire would be satisfied. He would engage in the service of God as he desired to do; he would be permitted to enjoy that service without interruption. ^ As with marroio and fatness. See Notes on Ps. xxxvi. 8. The words here employed denote rich food; and the comparison is between the pleasure of serving God, and the satisfaction derived from food when one is hungry. It is not uncommon to compare the pleasures of religion with a feast or banquet. Comp. Isa. XXV. 6. 1[ And my mouth shall praise thee tcith joyful lips. Lips full of joy; or, which give utterance to the joy of the heart.

6. When I remember thee upon my hed. See Notes on Ps. xlii. 8. That is, when I lie down at night; when I compose myself to sleep. Nothing can be more proper than that our last thoughts, as we sink into quiet slumber, should be of God; — of his being, his character, his mercy, his lovingkindness; of the dealings of his providence, and the manifestations of his grace towards us, during the day; and nothing is better fitted to compose the mind to rest, and to induce quiet and gentle slumber, than the calmness of soul which arises from the idea of an Infinite God, and from confidence in him. Often when restless on our beds, — when nothing else will lull the body to rest, the thought of God, — the contemplation of his greatness, his mercy, and his love — the sweet sense of an assurance of his favour will soothe us, and cause us to sink into gentle repose. So it may be — so it will be — when we are about to sleep the long sleep of death, for

7 Because thou hast been my help, therefore, in the shadow of thy wings will I rejoice.

8 My soul foUoweth hard after

then the most appropriate thoughts — the thoughts that will best prepare us for that long sleep — will be thoughts of God. ^ And meditate on thee in the ni^hi-ioatches. See Notes on Ps. i. 2. The word watches here refers to the ancient divisions of the night for municipal or military purposes,— periods of the night assigned to different persons to keep loatch around a camp or city. The most common division of the night w^as into three parts, though the arrangement varied at different times. See Matt. xiv. 25; Luke xii. 38.

7. Because thou hast been my help. Because thou hast interposed to defend me in danger. The idea is, that he had experienced the Divine interposition in times of danger, and that this was a reason why he should still confide in God. The argument is, that God's mercy and favour in the past is a reason why we should confide in him in time to come. *^[ Therefore in the shadow of thy wings will I rejoice. Under the shadow or protection of thy wings will I feel safe. See Notes on Ps. xvii. 8. Comp. Ps. xxxvi. 7; Ivii. 1; Ixi. 4.

8. My soul followeth hard after thee. The word here used — T>'2.1, dabaJc — means properly to cleave to; to adhere; to be glued to; to stick fast. Then it means to attach oneself to anything; and then, to pursue or follow after. The idea here is that of adhering to, or cleaving to; and the meaning is, that the psalmist adhered firmly to God, as pieces of wood glued together adhere to each other; that he, as it were, stucJcfast to him; that he would not leave him or be separated from him. The language represents the feelings of true piety in adhering firmly and constantly to

9 But those iliat seek my soul, to destroy it, shall go into the lower parts of the earth.

God, whatever there may be that tends to separate us from him. The adhesion of bodies by glue is a striking but not an adequate representation of the firmuess M'ith which the soul adheres to God. Portions of matter held together by glue may he separated; the soul of the true believer never can he separated from God. ^ Thy right hand upholdeth me. The right hand is that by which we accomplish anything; and, by constant use, is stronger than the left hand. Hence the expression is equivalent to saying that God upheld him with all his strength. The meaning is, that God sustained him in life; defended him in danger; kept him from the power of his enemies.

9. But those that seek my soul to destroy it. Who seek my life; who endeavour to kill me. This language would well describe the purposes of Absalom and his followers. % Shall go into the lower parts of the earth. Shall descend into the earth; into the deepest graves. He would live; but they would perish.

10. They shall fall hy the sword. Marg., They shall make him run out like water by the hands of the sword. The word rendered in the text " they shall fall," and in the margin " they shall make him run out " — ~1^3 nagar — means properly, to flow, to pour out, as water; and then, to pour out; then, to give up or deliver. The idea here is that of delivering over, as one pours out water from a basin or pitcher: they sliall be delivered over to the sword. The original rendered " sword " is, as in the margin, " by the hands of the sword;" that is, the sword is represented as accomplishing its purpose as if\t had hands. The sword shall slay them. ^ They shall be a portion

10 They shall ' faU by the sword; they shall be a portion for foxes.

11 But the king shall rejoice

1 make him run out like water by the hands of the SKorJ.

for foxes. The original word — 5^1^, shual — means properly and commonly a fox. But under this general name fox, the Orientals seem to have comprehended other animals also, having some resemblance to a fox, and particularly jackals. Thus jackals seem to be meant in Judges XV. 4; since foxes are with great difficulty taken alive; and in this place also it has the same meaning, inasmuch as foxes do not f ast on dead bodies, though a favourite repast of the jackal. Gesenius, IjCx. Comp. Bochart Hieroz. T. ii. p. 190, ed. Lips. Jackals are wild, tierce, savage; they howl around dwellings at night, — producing most hideous music, beginning " in a sort of solo, a low, longdrawn wail, rising and swelUng higher and higher until it quite overtops the wind," (Thomson's " Land and the Book," i. 133), — and ready to gather at any moment when there is prey to be devoured. " These sinister, guilty, wo-begone brutes, when pressed with hunger, gather in gangs among the graves, and yell in rage, and fight like fiends over their midnight orgies; but on the battle-field is their great carnival. Oh! let me never even dream that any one dear to me has fallen by the sword, and lies there to be torn, and gnawed at, and dragged about by these hideous howlers." The following engraving, taken from the " Land and the Book," represents

11. Hut the king shall rejoice in God. This passage, as was remarked in the Introd. to the psalm, shows that this psalm could not have been composed in the time of Saul, since the title king was not then given to David. The use of the term here in the third person does not prove that the psalm could not have been written in God; every one that sweareth '* by him shall glory: but the by David himself, for he may have spoken of himself simply as " the king," and all the more forcibly and properly as he was driven unjustly from his throne, and was now an exile, yet was still a king — the king. The title was his j the throne belonged to

mouth of them ' that speak lies shall be stopped.

honoured. ^ But the mouth of- them that speak lies. All who have sworn falsely; all who have professed allegiance and have proved unfaithful; all those who, contrary to their oaths and their obligations, have been found in the rebellion. They shall not be him, and not to Absalom who had driven him from it. It was not improper to allude to this fact in the manner in which it is referred to here, and to say that " the king " — the true, the real king — himself — should and would rejoice in God. He would find God to be his helper; and by God he would yet be restored to his throne. ^ Every one that sioeareth hy him shall glory. Every one that sweareth to him, or maintains his oath of allegiance to him, shall be permitted to exult or rejoice, but they shall be confounded and silenced. This expresses, therefore, the fullest confidence in God; the absolute belief of David that he would be again placed on his throne, and again permitted " to see the power and glory of God as " he had " seen it in the sanctuary " (ver. 2); the belief that he would be restored to prosperity, and that his enemies would be humbled and destroyed. — So it will be with all who put their trust in

To tlie chief Musician. A Psalm of David.

TTEAR my voice, O God, in my ^ prayer: preserve my life from fear of the enemy.

2 Hide me from the secret counsel ^ of the wicked: from

God. There is certain joy and triumph for them, if not in this world, at least in the world to come.

This psalm is described as a " psalm of David,'" and it bears internal evidence that it was composed by him, as it contains first, a prayer for deliverance from enemies (vers, f-6); and second, a confident expectation of deliverance, vers. 7-10; a form of structure found in many of the psalms written by David. It is addressed, or dedicated, as many others are, "To the chief Musician." This fact shows that it was not designed as an expression of mei-e private feeling, but was intended to be employed in the worship of God. See Notes on the Introd. to Ps. iv.

The occasion on which this psalm was composed is unknoAvn. In its general structure and character, it bears a strong resemblance to Ps. Iviii. Indeed, many of the expressions in the two psalms are the same, and it would seem probable that it was composed with reference to the same occasion, or that the circumstances in the two cases were so similar as to make the same expressions in the main appropriate. The occasion may have been, either the times of persecution under Saul, or the rebellion of Absalom. Perhaps we may suppose, without impropriet}', that the former psalm (Iviii.) was composed in the time of Saul, and this in the time of Absalom, and that the circumstances in the two cases were so similar, that the author found the same phraseologj' which he had used on the former occasion to be appropriate to his present position, or that his feelings were so identical now with what they were then, that he naturall)' expressed himself in substantially the same language.

I. A prayer for deliverance from his enemies, with a description of their character, vei's. 1-6.

II. An expression of confident expectation that his prayer would be answered, and that God would interpose in his behalf, vers. 7-10. •

1. Hear my voice, O God, in my prayer. The use of the word voice liere would seem to imply that this was audible prayer, or that, though alone, he gave utterance to his petitions aloud. We have this same use of the word often in the Psalms, making it probable that even private prayers were uttered in an audible manner. In most cases, when there is no danger of being overheard, or of its being construed as ostentation or Pharisaism, this is favourable to the spirit of secret devotion. Comp. Notes on Daniel vi. 10. The word here rendered prayer means properly speech, discourse; then, complaint; then, meditation. It is most commonly rendered complaint. See Job vii. 13; ix. 27; x. 1; xxi. 4; Ps. Iv. 2 {Notes); Ps. cii. {Title); Ps. cxlii. 2. It refers here to a state of mind caused by trouble and danger, when the deep meditation on his troubles and dangers found expression in audible words — whether those words were complaint or petition. As there are no indications in the psalm that David was disposed to complain in the sense of blaming God, the proper interpretation here is that his deep meditations took the form of prayer. ^ Preserve my life from fear of the enemy. Either Saul or Absalom. ile prayed that his life might be made so secure that he would not have occasion to be afraid of his enemy.

2. Ilide me. Or, more literally, ihou tcilt hifle me. There is both an implied prayer that this might be done, and a confident belief that it would be done. The idea is, Protect me; guard me; make me safe — as one is who is hidden or concealed so that his enemies cannot find him. ^ From the secret counsel. The word here used — liD, sodh — means properly couch, cushion; and then, a divan, a the insurrection of the workers of iniquity.

3 Who ^ whet their tongue like a sword, and bend their hows

4 That they may shoot in secret afc the perfect: suddenly do they shoot at him, and fear not.

circle of friends sitting together on couches for familiar convers^ation, or for counsel. See Notes on Ps. xxv. 14; Iv. 14; comp. Job xv. 8; xxix. 4. Here the reference is to the consultations of his enemies for the purpose of doing him wrong. Of course, as they took this counsel together, he could not know it, and the word secret is not impi'operly api)lied to it. The idea here is, that although he did not know what that counsel or purpose was, or what was the result of their consultations, yet God knew, and he could guard him against it. % Of the wicAed. Not the wicked in general, but his particular foes who were endeavouring to destroy him. Luther renders this, " from the assembling of the wicked." ^ From the insurrection. The word here used — miJ!!'!. rigsha — means properly a noisy crowd, a multitude. The allusion is to such a crowd, such a disorderly and violent rabble, as constituted a mob. He was in danger not only from the secret purposes of the more calm and thoughtful of his enemies who were plotting against him, but from the excited passions of the multitude, and thus his life was in double danger. If he escaped the one, he had no security that he would escape the other. So the Redeemer was exposed to a double danger. There was the danger arising from the secret plottings of the Scribes and Pharisees assembled in council, and there was also the danger arising from the infuriated passions of the multitude. The former calmly laid the plan for putting him to death by a judicial trial; the others took up stones to stone him, or cried, " Crucify him, crucify him!" — The word insurrection here does not well express the idea. The word tumult would better represent the meaning of the original. ^ Of the loorkers of iniquity. That is, of those who were arrayed against him.

3. Who whet their tongue Hire a sword. Who sharpen their tongue; that is, they utter words that will cut deep, or penetrate the soul. The idea is that of slander or reproach — the same idea which we have in Shakespeare (Cymbeline), —

This comparison is a favourite one with David. Comp. Ps, lii. 2; Ivii. 4; lix. 7. *![ And bend their bows, etc. That is, they prepare for this, — as they make ready to shoot who bend their bows, and fix their arrows on the string. The idea here is, that this was deliberate, or was the result of counsel and purpose. It was not an outbreak of mere passion and excitement; it was by fixed design and careful preparation. See Notes on Ps. xi. 2; Iviii. 7. ^ Even bitter tvords. We apply the same term bitter now to words of malice and reproach.

4. That they may shoot in secret. From an unobserved quarter; from a place where they are so concealed that it cannot be known where the arrows come from. There was a purpose to ruin him, and at the same time to conceal themselves, or not to let him know from what source the ruin came. It was not an open and manly fight, where he could see his enemy, but it was a warfare with a concealed foe. ^ At the perfect. At the up-, right; at one who is perfect so far as his treatment of them is concerned. Comp. Notes on Ps. xviii. 20, 23. ^ Suddenly do they shoot at him. At an unexpected time, and from an unlooked-for quarter. They accomplish what they intended; they carry out their design. \\ And fear not. They feel confident that they are not

5 They "• encourage themselves in an evil ^ matter: they commune 2 of laying snares privily; they say, Who shall see them P

6 They search out iniquities; 3 they accomplish 4 a diligent

search: both the inward thought of every one of them, and the heart, is deep.

7 But God shall shoot at them

3 Or, tve are consumed hy that which have thronf/hly searched. * a search searched.

known, and that they will not be detected. They have no fear of God or man. Comp. Ps. Iv. 19.

5. They encourage themselves. Literally, they strengthen themselves, or make themselves strong. That is, they take counsel; they encourage each other; they urge one another forward; they suggest to each other methods by which what they purpose may be done, and by which difficulties may be overcome. This was a part of their " secret counsel" or their consultation, ver. 2. ^ In an evil matter. Marg., as in Heb., speech. The reference is to their purpose or plan. They strengthen themselves for doing what they know to be a wrong or wicked thing. ^ They commune. Literally, they tell or speak. That is, they tell each other how it may be done, or suggest different methods by which it may be successfully accomplished. They compare views, that they may select that M'hich will be most likely to be successful. All this indicates plan, consultation, design. ^ Of laying snares jprivily. Marg., as in Heb., to hide snares. This is a figure derived from the method of taking wild beasts. See Notes on Ps. vii. 15; xxxviii. 12. The reference here is to some secret plan by which they intended that the author of the psalm should be entrapped and ruined. It was not a plan of open and manly warfare, but a purpose to destroy him when he would have no opportunity of defence. ^ They say, Who shall see them i That is. Who will see the sna^'es or pit-falls / Who will be aware of their existence? They sought to make the plan so secret that no one could discover it, or even suspect it; to keep it so concealed that be for whom it was intended could not be put on his guard. Comp. Ps. x. 8, 9.

6. They search out iniquities. They search deep; they examine plans; they rack their invention to accomplish it. The original word — ^pn, hhaphas — is a word which is used to denote the act of exploring — as when one searches for treasure, or for anything that is hidden or lost — implying a deep and close attention of the mind to the subject. So here they examined every plan, or every way which was suggested to them, by which they could hope to accomplish their purpose. ^ They accomplish. This would be better translated by rendering it, " We have perfected it V That is, We have found it out; it is complete; — meaning that they had found a plan to their liking. It is the language of self-congratulation. ^ A diligent search. Or rather, " The search is a deep search." In other words, " The plan is a consummate plan; it is just to our mind; it is exactly what we have sought to find." This, too, is language of self-congratulation and satisfaction at the plan which i\\ey had thought of, and which was so exactly to their mind. ^ Both the inioard thought. Literallj^ the inside; that is, the hidden design. T[ And the heart. The plan formed in the heart; the secret purpose. *1[ Is deep. A deep-laid scheme; a plan that indicates profound thought; a purpose that is the result of consummate sagacity. This is the language of the author of the psalm. He admitted that there had been great talent and skill in the formation of the plan. Hence it was that he cried so earnestly to God.

7. But God shall shoot at them with an arrotv. That is, Instead of

8 So they shall mate their own tongue to fall upon them-

9 And all men shall fear, and shall declare the work of God:

their being able to carry out their purposes of shooting the arrows which they had prepared against others, God will shoot his arrows against them. The tables will be turned. They themselves will experience what they had intended to inflict on others. God will deal with them as they intended to deal with others. The sentiment here is substantially the same as in Ps. vii. 15; see Notes on that passage. It is also in accordance with what we often find in the writings of David, whea in the close of a psalm he expresses a confident expectation that the prayer which he had offered in the beginning toould be heard, or rejoices in the assurance that he had been heard. — The idea, also, is involved in this part of the psahn that God will deal with men as they purpose to deal with others; that is, according to their true character. Comp. Notes on Ps. xviii. 25, 26. •ff Suddenly shall they be wounded. Marg., their wound shall be. The Hebrew is, "Suddenly shall be their wounds." The idea is, that the wounds in the case would be theirs; and would be inflicted suddenly. The blows which they thought to give to others would come on themselves, and this would occur at an unexpected moment, 8. So they shall make their oivn tongue to fall upon themselves. In verse 3, their tongue is represented as a sicord; and here, keeping up the figure, the tongue, as a sword, is represented as falling on tliem, or as inflicting the wound on themselves which they had intended to inflict on others. This might be rendered, "And they have cast him down; upon them is their own tongue;" or, " Upon them their own tongue has come." That is, some one would cast them down, and they would fall as if smitten by their own tongue like a sword. It is not said tvho would do this, but the most natural interpretation is that it would be done by God. The idea is, that the instrument which they had employed to injure others would be the means of their own ruin. ^ All that see them shall fiee aivay. Comp. Ps. xxxi. 11. Tliat is, they shall flee in consternation from those who are so fearfully overthrown. They shall see that God is just, and that He will punish the wicked; and they will desire to escape from a ruin so dreadful as that which comes upon the ungodly. The idea is, that when God punishes sinners, the eff'ect on others is, and should be, to load them to wish not to be associated with such men, but to escape from a doom so fearful.

9. And all men shall fear. That is, a deep impression would be made, not only on the associates and companions of the wicked, but on all that should hear of what was done. Men, in view of the just punishment of the wicked, would learn to reverence God, and to stand in awe of One so powerful and so just. Judgments, punishment, wrath, are adapted and designed to make a deep impression on mankind. On this principle, the final punishment of the wicked will make a deep and salutary impression on the universe FOR eyee. ^ And shall declare the tcork of God. Shall make it known to others. It will become a subject of conversation, or they will talk about it, as illustrating the Divine perfections and character. Such should always be the eff'ect of the judgments of God, for they illustrate his true character; they make known his attributes; they convey to the world lessons of the utmost importance. Nothing is more proper than to talk about the judgments of God, and to endeavour to derive from

for they shall wisely consider of his doing.

10 The righteous shall be glad

in the Lord, and shall trust in him; and all the upright in heart shall glory.

them the instructions which they are adapted to convey about the Divine nature, and the principles of the administration under which the universe is placed. Wars, pestilences, famines, earthquakes, conflagrations, inundations, diseases, all teach important lessons about God; and each one bears its own peculiar message to mankind. ^ For they shall wisely consider of his doing. They shall attentively and carefully consider it; they shall endeavour to derive such lessons from his dealings as they are fitted to convey. In other words, an attentive consideration of his doings will contribute to maintain a just knowledge of him in the world, and to keep the world in subjection to him. God is thus always speaking to men; and nothing is more proper for men than to give their minds to a careful consideration of what is really intended to be taught us by the events which are occurring in his providential dealings.

10. The righteous shall be glad in the LoED, and shall trust in him. That is, As the result of his gracious intervention, or as the eflect of his judgments on the wicked, the righteous will rejoice on account of their own security, and put their trust in One who has thus shown himself to be tlie friend of holiness, and the enemy of sin. Whatever tends to reveal the Divine character, or to make a proper exhibition of that character, will also lead good men to confide in God, and to feel that they are safe. % And all the upright in heart shall glory. Shall rejoice; shall feel that they have cause for trust and triumph. The good — the pure — the righteous — the godly —will always rejoice in everything which tends to show that God is just, and true, and holy; — for all their own hope of security and salvation rests upon the fict that the God in whom they trust is a righteous God.

This also purports to be a psalm of David. It is dedicated to " the chief Musician," or committed to him to be set to appropriate music for the public worship of God. See Notes on the Introd. to Ps. iv. It is described as both "« psalm," and "« song." It is not easy to account for this double appellation, or to distinguish between the meaning of these Avords, i\io\Ji^h. probably the real distinction is that the former Avord — psalm — refers to that to which it is applied, considered mei-ely as a poem or composition; the latter — song — is applied with reference to its being sung in pubhc worship. See Introd. to Ps. xlviii.

Though the psalm is ascribed to David, and though there is nothing in its gene - ral character which is inconsistent with this supposition, ytt it has been maintained by De Wette and some others that the expressions in ver. 4 demonstrate that the psalm was composed after the temple was erected. The ground of this supposition is, that the words '''•courts^* '■'"house" Vindi '■'' holy temple " occurrmg in that verse, are applicable only to the temple. This, however, is not decisive, for all these words may have been used in i-eference to the tabeniacle, or to the tent Avhich David erected on Mount Zion (2 Chron. i. 4), and where he was accustomed to worship. Comp. Notes on ver. 4. If this is so, then there is nothing to forbid the supposition that the psahu was composed by David. Comp. also Notes on ver. L

The occasion on which it was written is not indicated in the title, and it is impossible now to detennine it. It would seem from the psalm itself to have been composed after a copious and much-needed rain, perhaps after a long drought, when the earth was again refreshed by showers from heaven. The language, however, is of so general character that it may have had no particular reference to any recent event in the time of the psalmist, but may have been suggested, like Ps. civ., by a general contemplation of the power and the beneficence of God as manifested in his providential dealings. Possibly it may have been a song composed for some

p RAISE 1 Avaitetli for tliee, O -*■ God, in Sion; and unto thee shall the vow be performed. 2 O thou that hearest prayer,

annual occasion, recounting the acts of God in the revolving seasons of the year — the general reasons which his people had to praise him. It evidently refers to some public solemnity — some acts of praise to be rendei-ed to God in his house (ver. 1, 4), and would be eminently appropriate when his people approached him in an annual thanksgiving.

I. The blessedness of praising God, or of coming before liim, in his house, with the language of prayer and praise, vers. 1-4. (a) Praise " waits" for God; {b) he is the hearer of prajer; (c) he alone can cleanse the soul from sin; {d) it is a blessed privilege to be permitted to come before him, and to dwell in his courts.

II. The things for which he is to be praised, vers. 5-13.

(1) He is to be praised for the exhibitions of his power, or as the Almightj' God; as one who answers the prayers of his people by heavy judgments', as one who shows that all may have confidence in him, on the earth and on the sea; as one who makes the mountains firm, who stills the noise of the Avaves, who calms the tumults of the people, who displays the tokens of his power everywhere, and makes the outgoings of the morning and evening to rejoice, vers. 5-8.

(2) For his beneficence, especially m sending down refreshing rains upon the earth, and causing the corn to spring up, the grass to grow, and the hills to rejoice on every side, vers. 9-13.

1. Praise tvaitethfor thee, 0 God, in Sion. That is, all the arrangements are made; the people are assembled; their hearts are prepared to prai-e thee. The fact that Zion is here mentioned as the seat of praise would seem to imply that this psalm was composed before the building of the temple, contrary to the opinion of De Wette and others, as noticed in the Introd. to the psalm; for after the building of the temple the seat of worship was transferred from Mount Ziout where David had placed the ark and prepared a tent for it (1 Chron. XV. 1; xvi. 1; 2 Chron. i. 4), to Mount Moriah. It is true that the general name Zion was given familiarly to Jerusalem as a city, but it is also true that the particular place for the worship of God in the time of David was Mount Zion strictly so called. See Notes on Ps. ii. 6. The margin in this place is, " Praise is silent." The Hebrew is, " To thee is silence-praise," — a kind of compound phrase, not meaning " silent praise" hut referring to a condition where everything is ready; where the preparations have been entirely made; where the noise usually attendant on preparation has ceased, and all is iu readiness as if waiting for that for which the arrangements had been carried forward. The noise of building— of preparation — wasnow hushed, and all was calm. The language here w ould also denote the state of feeling in an individual or an assembly, when the heart was prepared for praise; when it was filled with a deep sense of the majesty and goodness of God; when all feelings of anxiety weie calmed down, or were in a state of rest; when the soul was ready to burst forth in expressions of thanksgiving, and nothing would meet its wants but praise. ^ And unto thee shall the vow be performed. See Notes on Ps. xxii. 25; 1. 14; Ivi. 12. The reference here is to the vows or promises wdiich the people had made iri view of the manifested judgments of God and the proofs of his goodness. Those vows they were now ready to carry out in expressions of praise.

2. O thou that hearest prayer. Who hast revealed thyself as a God hearing prayer, — one of the leading characteristics of whose nature it is that thou dost hear prayer. Literally, " Hearer of praj'er, to thee shall all tiesh come." Nothing as applied even to God is unto tliee shall all flesh come. 3 ^ Iniquities prevail against more sublime and beautiful than the appellative " Hearer of prayer." Nothing in his attributes is of more interest and importance to man. Nothing more indicates his condescension and goodness; nothing so much encourages us in the endeavour to overcome our sins, to do good, to save our souls, and to save the souls of others. Dark and dismal would this world be, if God did not hear prayer; gloomy; inexpressibly gloomy, would be the prospects of man, if he had not the assurance that God is a prayer-hearing God, — if he might not come to God at all times with the assurance that it is his very nature to hear prayer, and that his ear is ever open to the cries of the guilty, the suffering, the sad, the troubled, the dying. Tf Unto thee shall all flesh come. That is, all men — for the word is here used evidently to denote mankind. The idea is, that there is no other resoiirce for man, no other help, no other refuge, but the God that hears prayer. No other being can meet his actual wants; and those wants are to be met only in connexion with prayer. All men are permitted to come thus to God; all have need of his favour; all must perish unless, in answer to prayer, he interposes and saves the soul. It is also true that the period will arrive on earth when all flesh — all men — ivill come to God and worship him; when, instead of the scattered few who now approach him, all nations, all the dwellers on continents and islands, will worship him; will look to him in trouble; will acknowledge him as God; will supplicate his favour.

3. Iniquities ^;reya«7 against me. Marg., as in Heb., Words, or matters of iniquities. The literal meaning is toords; and the idea may be that tvords spoken in iniquity, or slanderous words spoken by others, prevailed against him. The phrase, however.

is susceptible of the interpretation which refers it to iniquity itself; — meaning the matter of iniquity — the thing — iniquity itself — as if that overcame him, or got the mastery of him. The psalmist here, in his own name, seems to represent the people who thus approached God, for the psalm refers to the worship of an assembly or a congregation. The idea is, that when they thus came before God; when they had prepared all things for his praise (ver. 1); when they approached him in an attitude of prayer, they were so bowed down under a load of transgression — a weight of sin — as to hinder their easy access to his throne. They were so conscious of unworthiness; their sin had such an effect on their minds; it rendered them so dull, cold, and stupid, that they could not find access to the throne of God. How often do the people of God find this to be the case! % As for onr transgressions, thou shalt purge them aicag. That is, In reference to these very transgressions or iniquities that now press us down, thou wilt remove them. The language expresses the rising confidence and hope of the worshippers that God would not allow those transgressions so to prevail as to prevent their worshipping God acceptably. Heavy as was the burden of sin, and much as the consciousness of guilt tended to impede their worship, yet they felt assured that God would so remove their transgressions that they might have access to his mercyseat. The word rendered purge away — *1P3 Jcaphar — is the word which is commonly rendered to atone for, or which is used to represent the idea of atonement. See Notes on Isa. xliii. 3. The word has here the sense of cleansing or purifying, but it always carries with it, in the Scriptures, a reference to that through which the heart is cleansed — the atonement, or

4 Blessed is the man xvliom thou cboosest, and causest to approach nnto thee, that he may dwell in thy courts: we " shall

the expiatory offering made for sin. The h\nc:uage here expresses the feeling which all mat/ have, and should have, and which very many do have, when they approach God, that, although they are deeply conscious of sin, God will so graciously remove the guilt of sin, and lift oti' the burden, cleansing tlie soul by his grace, as to make it not improper that we should approach him, and that he will enable us to do it with peace, and joy, and hope. Comp. Notes on Ps. li. 2.

4. Blessed is the man whom thou choosest. That is, Happy is the man; or, " Oh, the happiness of the man whom thou dost thus permit to approach thee." The construction here in the Hebrew is the same as in Ps. i. 1. See Notes on that passage. The word choosest refers to the fact that true piety regards all such blessings as the result of the Divine Awour; the fruit of his electing grace and love. Comp. Notes on Eph. i. 3, 4; 1 Pet. i. 2, 3. We approach God with confidence, with the spirit of true worshippers, with the spirit of his children, only as he inclines us to him, and calls us to partake of his favour. Comp. John vi. 44, ^ And causest to approach iinto thee. Tliat is, that he may worship thee. The idea is here recognised in the word causest, that it is only by a Divine influence that men are led to worship God. The cause — the efficient reason — why any man worships his Maker at all, is to be found in God himself. This idea is fairly implied in the form of the word as it is used in the Hebrew. % That he may dwell in thy courts. That is, either temporarily for the purpose of worship; or permanently, that he may serve thee in the sanctuary. See Notes on Ps. xxiii. 6; xxvii. 4. Comp. Ps. xv. 1. The word courts refers properly to the area around the tabernacle or the

be satisfied with the goodness of thy house, even of thy holy temple.

temple, and not to the tabernacle or temple itself. The worship of the people was offered in thoi^e courts, and not in the tabernacle or temple. See Notes on Matt. xxi. 12. ^ We shall he salisfied ivith the yoodness of thy house. Our souls will find thus what they need; what they long for. See Notes on Ps. xxxvi. 8. It is the nature of religion to satisfy the mind; that is, the soul finds in religion what meets its wants, for religion leaves no necessity of its nature unsupplied. It may be added that nothing else will do this hut religion. — The word house here denotes a place where God dtvells, and it might be applied to the temple, as it often is in the Scriptures (comp. Isa. ii. 3; Ivi. 7; Matt. xxi. 13; Mark xi. 17; Luke xix. 46; John ii. 16; et al.); or to the tabernacle, before the temple was reared. Ps. xlii. 4; Matt. xii. 4; Judges xviii. 31; xx. 18, 26, 31. The reference here is to the tabernacle or tent which David reared on Mount Ziou, and where the worship of God was celebrated before the temple was built. % Even of thy holy temple. The word temple is most commonly applied in the Scriptures to the structure which Solomon built for the worship of God; and it is on the ground that the word is usually so applied, that De Wette and others have argued that this psalm could not have been written by David, but that it was composed after the temple was reared. But the word rendered temple — ^D'^TT, haichal — is a word of so general a character that it may be applied to any house erected for the worship of God. It is not unfrequently applied to the tabernacle. See Notes on Ps. v. 7. This psalm, therefore, may have been composed while the tabernacle was standing, and before the temple was built, and hence may have been composed by David, as the title intimates.

5 By terrible ^ tilings in righteousness wilt thou answer us, O God of our salvation; ivho art the confidence of all the ends of the earth, and of them that are afar

5. By terrible things in righteouS' ness loilt thou answer us. That is. By things fitted to inspire us and all men with awe, or with a deep sense of thy majesty, thy power, and thy glory. The answer to their prayers would be in such a manner as deeply to impress their minds and hearts. God's judgments on his foes, and the manner of his manifesting his favour to his people, would be such as to impress the mind with a deep sense of his own grealmess. Yet all this would be in righteousness; in the infliction of a just sentence on the wicked; in direct interposition in favour of the righteous. The judgments of God on guilty men have been always such as to keep the world in awe; such as were adapted deeply to impress mankind with a sense of his own majesty and glory. ^ O God of our salvation. The God on whom our salvation, or our safety depends. "^ Who art the confidence of all the ends of the earth. Of all parts of the earth, the word ends being used on the supposition that the earth is a ^/ai^i having appropriate limits. This allusion is often found in the Scriptures, the sacred writers speaking, as all men do, as things appear to be. Thus all philosophers, as well as other men, speak of the sun as rising and setting, which is, in itself, no more strictly accurate than it is to speak of the earth as if it had limits or boundaries. The word confidence as used here means that •God is the source of trust, or, that all proper reliance, by all men, in all parts of the earth and on the sea, nmst be in him; that is, that there is no other on whom men can properly rely. It does not mean that all men actually repose such confidence in him, which would not be true, — but that he is the only true source of

6 Which by his strength setteth fast the mountains; heing girded with power:

7 Which 9 stilleth the noise of

confidence. \ And of them that are afar off upon the sea. That is, of all men on sea and land. The seaman has no other source of security amidst the dangers of the deep than God. Comp. Ps. cvii. 23-30. The language does not mean that all mariners actually do put their trust in God, but that they cannot confide in the winds and the waves, — in the strength of their vessel, — or their own power or skill in managing it, — but that the true and only ground of trust is on their foundations. This is an exhibition of vast strength or poioer on the part of God, as if he fixed them so firm that they could not be moved, — as if he handled with ease those vast masses of matter, with all their rocks and forests, — and caused them to repose steadily and calmly on their foundations. We have few more exalted conceptions of the power of God than to suppose him lifting with ease a vast mountain; letting it down where he pleases, and settling it so firmly that it cannot be moved. ^ Being girded with poiver. That is, they seemed to be surrounded or encompassed with poiver, as a man girds himself up when he wishes to put forth a great effort of strength.

7. Whichstilleth the noise oftheseas. He calms the seas when they have been agitated by the storm. He causes the mighty waves to settle down, and the whole surface of the ocean becomes calm and smooth. The storm subsides at his command, and the sea is still. It was the manifestation of this power which demonstrated so clearly the divinity of the Lord Jesus, when he said to the troubled waves, " Peace, be still; and the wind ceased, and the seas, tlio noise of their waves, and the tumult of the people.

8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the out-

0 Thou visitest the earth, and " watcrest it: thou greatly enrichest it with the river of God,

there was a frreat calm." IVFark iv. 39. Comp. Ps. cvii. 2U. ^ The noise of their waves. The loud roar of the waters, so that they are still. % And (he tumult of the people. The raging; the fury; the excitement of assembled multitudes, resembling the raging waves of the ocean. This comparison is very common. See Isa. xvii. 12, 13. Comp. Notes on Rev. xix. 6. This is perhaps a more striking and wonderful exhibition of the power of God than that of calming down the waves of the ocean. In the one case, it is the exertion of mere power on nature, acting through its established laws, and where there is no resistance of will; in the other, it is power exerted over the will; power over agents conscious that they are free, and where the worst passions meet and mingle and rage.

8. Thej/ also that dwell in the uttermost parts. That is, Those who dwell in the remotest regions; far from civilised lands; far from those places where men are instructed as to the causes of the events which occur, and as to the being and character of the great God who performs these wonders. The idea is, that even they see enough of the evidences of the Divine presence and power to fill their minds with awe. In other words, there are in all lands evidences of the Divine existence and might. There is enough to fill the minds of men with awe, and to make them solemn. ^ Are afraid. Thus the thunder, the storm, the tempest, the earthquake, the eclipse of the sun or the moon, fill the minds of barbarous nations with terror. ^ At thy tokens. Or signs. That is, the signs which really indicate the existence, the presence, and the power of God. ^ Thou makest the outgoings. The word rendered outgoings means properly a going forth, as of the rising of the sun (Ps. xix. 7); and then, a place of going forth, or from which anything goes forth, as a gate or door (Ezek. xlii. 11), or fountains from which water issues (Isa. xli. 18); and hence, the east, where the sun seems to come forth from his hiding-place. The representation here is that the morning seems to come forth, or that the rays of light stream out from the east; and, in like manner, that the fading light of the evening — the twilight— seems to come from the west. ^ Of the morning and evening to rejoice. The allusion*is to the east and the west. The sun in his rising and his setting seems to rejoice; that is, he appears happy, bright, cheerful. The margin is to sing — a poetic expression indicating exultation and joy. 9. Thou visitest the earth. God seems to come down that he may attend to the wants of the earth; survey the condition of things; arrange for the welfare of the world which he has made; and supply the wants of those whom he has created to dwell upon it. See Notes on Ps. viii. 4. ^ And waterest it. Marg., After thou hadst made it to desire rain. This difference between the translations in the text and in the margin can be accounted for by the various meanings of the original word. The Hebrew term — p^iD, shuk — means properly (a) to run; (b) to run after anything, to desire, to look for; (c) to run over, to overflow; and then, (d) to cause to overflow. The meaning here evidently is,?ie drenched the earth, or caused the water to run abundantly. The reference is to a copious rain after a drought. ^ Thou greatly enrichest it. That is, Thou givest to it abundance; thou pourest

ivhich is full of water: thou preparest them corn, when thou hast so provided for it.

10 Thou waterest the ridges thereof abundantly; thou * settlest the furrows thereof; thou

11 Thou crownest 3 with thy goodness; paths drop fatness.

the year and thy water upon it in such quantities, and in such a manner, as to make it rich in its productions. ■[ With the river of God. A river so abundant and full that it seems to come from God; it is such as we should expect to flow from a Being infinite in resources and in benevolence. Anything great is in the Scriptures often described as belonging to God, or his name is added to it to denote its greatness. Thus, hills of God mean lofty hills; cedars of God, lofty cedars, etc. ^ Which is full of icater. The waters are so abundant that it seems as if they must come from*God. ^ Thou ^;rejparest the 1)1 corn. Grain. Thou givest to those who cultivate the earth an abundant harvest. ^ When thou hast so provided for it. Or rather. When thou hast thus prepared the earth, to wit, by sending down abundant rains upon it. God prepares the earth to bear an abundant harvest, and then lie gives that harvest. The preparation of the earth ybr the harvest, and then the giving of the harvest, are alike from him. The harvest could not be without the previous rain, and neither the rain nor the harvest could be without God. He does not create a harvest hy miracle, but follows the order which he has himself ordained, and has respect to his own laws.

10. Thou ivaterest the ridges thereof ahundantly. Or rather, its furroics; for so the HebreAv word properly means. Job xxxi. 38; xxxix. 10. The allusion is to the furrows made by the plough, which are filled with water by the rains. ^ Thou settlest the furrows thereof. Or rather, thou heatest doivn the ridges thereof Literally, thou maJcest them to descend. That is, The rain — falling on them — beats them down, so that the ground becomes level. ^ Thou malcest it soft toith shoivers. Marg., thou dissolvest it. The idea is, to soften, to loosen, to make the soil light and open. All farmers know that this is necessary, and that it cannot be done without water. "[[ Thou blessest the springing thereof. Or, what springs from iX; the vegetation. Thou dost bless it by causing it to grow luxuriantly, thus producing an abundant harvest.

11. Thou croivnest the year loith thy goodness. Marg., the year of thy goodness. The Hebrew is literally the year of thy goodness, — meaning a year remarkable for the manifestation of kindness; or a year of abundant productions. But the Hebrew will admit of the other construction, meaning that God crowns or adorns the year, as it revolves, with his goodness; or that the harvests, the fruits, the flowers of the year are, as it were, a crown set on the head of the year. The Septuagint renders it, " Thou wilt bless the crown of the year of thy goodness," De Wette renders it, " Thou crownest the year with thy blessing." Luther, " Thou crownest the year with good." On the whole, the most probable meaning is that expressed in our common version, referring to the beauty and the abundant productions of the year as if they were a crown on its head. The seasons are often personified, and the year is here represented as a beautiful female, perhaps, walking forward with a diadem on her brow. % And thy paths drop fatness. That is, fertility; or. Fertility attends thy goings. The word rendered "drop," means properly to distil; to let fall gently, as the rain or the dew falls to the earth; and the idea is, that whereever God goes, marching through the

12 They drop upon the pastures of the wilderness; and the

eartl), fertility, beauty, abundance seems to distil or to fall gently along his path. God, in the advancing seasons, passes along through the earth, and rich abundance springs up whereever he goes.

12. Tkei/ drop upon the 'pastures of the tvilderness. The waste places, or the waste parts of the land; the uncultivated places, the places of rocks and sands. The word wilderness in the Scriptures does not mean, as with us, a tract of country covered with trees, but a place of barren rocks or sands — an uncultivated or thinly inhabited region. See Notes on Matt. iii. 1; Isa. xxxv. 1. In those wastes, however, there would be valleys, or places watered, by springs and streams that would afford pastures for flocks and herds. Such are the " pastures of the wilderness " referred to here. God's passing along those valleys would seem to "drop," or distil, fertility and beauty, causing grass and flowers to spring up in abundance, and clothing them with luxuriance. ^ And the little hills rejoice on evert/ side. Marg., as in Heb., are girded with joy. That is. Joyful, happy scenes surround them; or, they seem to be full of joy and happiness. The valleys and the hills alike seem to be made glad. The following remarks of Professor Hackett (" Illustrations of Scripture," p. 30), will explain this passage. " Another peculiarity of the desert is that, though the soil is sandy, it rarely consists, for successive days together, of mere sand; it is interspersed, at frequent intervals, with clumps of coarse grass and low shrubs, affording very good pasturage, not only for camels, the proper tenants of the desert, but for sheep and goats. The people of the villages on the borders of the desert are accustomed to lead forth their flocks to the pastures found there. We frequently passed on our way shepherds so employed; and it was interesting to ob-

13 The pastures are clothed

serve as a verification of what is implied in the Saviour's statement (Matt. XXV. 33), that the sheep and goats were not kept distinct, but intermixed with one another. The shepherds not only frequent the parts of the desert near their places of abode, but go often to a considerable distance from them; they remain absent for weeks and months, only changing their station from time to time, as their wants in respect to water and herbage may require. The incident related of Moses shows that the pastoral habits of the people were the same in his day: ' Now Moses kept the flock of Jethro, his father-in-law, the priest of Midian; and he led the flock to the farther part of the desert, even to Horeb,' Exod. iii. 1. It is of the desert in this sense, as supplying to some extent the means of pasturage, that the prophet Joel speaks in i. 19, and ii. 22. The psalmist also says (Ixv. 12, 13), with the same reference:

' Thou crownest the year with thy goodness, And tliy paths drop fatness; They drop fatness on the pastiu'es of the wHderness.' "

13. The pastures are clothed with jiocks. The flocks stand so thick together, and are spread so far, that they seem to be a clothing for the pasture; or, the fields are entirely covered with them. ^ The valleys also are covered over with corn. With grain. That is, the parts of the land — the fertile valleys — which are devoted to tillage. They are covered over, or clothed with waving grain, as the pasture-fields are with flocks. •[[ They shout for joy, they also sing. They seem to be full of joy and happiness. AVhat a beautiful ijnage is this! How well does it express the loveliness of nature; how appropriately does it describe the goodness of God! Everything seems to be happy; to be full of song; and all this is to be traced to the goodness

■with flocks; tlie valleys also are covered over with corn: they of God, as it all serves to express that goodness. Strange that there should be an atheist in such a world as this; — strange that there should be an unhappy man; — strange that amidst such beauties, while all nature joins in rejoicing and praise — pastures, cultivated fields, valleys, hills — there can be found a human being who, instead of uniting in the language of joy, makes himself miserable by attempting to cherish the feeling that God is not good!

The name of the author of this psalm is unknown. There is no certain evidence that it Avas composed by David, yet there is nothing in the psalm itself which is inconsi'^tent with the supposition that he was the author. Perhaps the most natural and obvious interpretation of vers. 13-15, would be that there is reference there to the temple; and if so, of course, the psaliu must have been written by some one else. But it is not absolutely necessary to suppose that the temple is there referred to, for the language might be applied to the tabernacle as the "house" or the place of the worship of God. There is, however, no positive evidence that it was composed by David, and it is impossible now to determine its authorship.

As little can the occasion on which the psalm was composed be determined. It is evident onl}- that it was after there had been some calamit}' of a private nature, or after the nation had been subjected to oppression by some powerful enemies, and when there had been deliverance from that calamitj-, vers. 11, 12. The calarait}' was similar to those which had been endured by the nation in the time of the Egyptian oppressions, and naturally brought to mind the sufferings endured by the people of God at that time, while their own deliverance suggested a recollection of the deliverance of their fathers from that bondage, ver. G. On the whole, the supposition of llosenmiiller that it Avas composed after the liabylonish captivity, and in view of the return of the people to their native land, — perhaps to be sung on their jouniey from the land of exile, seems to me to be the most probable of any. Yenema supposes that it refers to the time of Hezekiah, and the OA^erthrow of Sennacherib; others regard it as referring to the persecutions of DaAdd by Saul; others, to the rebellion of Absalom; others, to the famine Avhich is mentioned in 2 Sam. xxi., or the pestilence, 2 Sam. xxiv. Paulus supposes that it had reference to the times of the Maccabees. The psalm relates to "vows" or pi'omises Avhich had been made in a time of trouble; and its composition and use are designed as the fulfilment of those voavs, A'crs. 13-15. Such a psalm of praise Avould be a proper fulfilment of " vows" Avhich it might be supposed the HebrcAvs ivoiild make in the time of their exile; to Avit, that if they Avere ever permitted to return to their native land, they Avould go to the house of God, and sacrifice again on his altars.

On the phrase in the title, "To the chief Musician," see Introd. to Ps. iv. On the Avords, "A Song or Psalm," see Notes on the titles to Ps. xxx. and Ixv.