Notes on the Old and New Testaments

c Egypt; Ethiopia <^ shall soon stretch out her hands unto God.

and submit themselves to God, and be united to his people. The word rendered princes here — Q'^3721ipn> hhashmannim — occurs nowhere else in the Scriptures. It means, according to Gesenius {Lex.), the fat; then, the rich; the opulent; nobles. It is the word from which the name Hasmonean (or Asmonean), which was given by the Jews to the Maccabees, or Jewish princes in the time of the Jewish history between the Old and New Testaments, is supposed to have been derived. The Septuagint, the Vulgate, and the Syriac, render it legates or ambassadors. Luther renders it princes. The reference is undoubtedly to men of station or rank. T[ Ethiopia, Heb., Gush. On the meaning of this word in the Scriptures, see Notes ou Isa. xi. 11, •([ Shall soon stretch out her hands. Literally, Shall maTce its hands to run. The expression denotes the eagerness or haste with which it would be done. The act is an act of supplication, and the reference is to prayer. ^ Unto God. To the true God. The nation will supplicate the mercy of God, or will worship him. The idea, in accordance w4th that in the previous verses, is, that the country here referred to would become subject to the true God. It is a view of the future; of the time when the nations would be converted to the true faith, or would acknowledge the true God. Whether this refers to the Gush in Arabia, or to the Cush in Africa (Ethiopia as commonly understood), it is a description of what will yet occur; for all these lands, and all other lands, will be converted to the true religion, and will stretch out their hands in supplication and prayer, and v/ill find acceptance with God. Even Africa — wronged, degraded, oppressed, injured Africa — will do it; aud the worship of her children will be as acceptable to the Universal Father as

32 Sing unio Gocl, yo kingdoms of the earth; O sing praises unto the Lord; SeUih:

33 To him that rideth upon the heavens of heavens, which were of old: lo, he doth ^ send out his voice, and that a mighty voice.

that of any other of the races of men that dwell on the earth.

32. JShif/ nnfo God, ye kingdoms of the earth. That is, — that acknowledge the true Gocl, — celebrate his praise. The psalmist sees the conversion of the world to God to be so certain an event that he calls on all nations to join in the song.

33. Tq him that rideth upo7i the heavens of heartens. The highest heavens. The heaven of heaven would properly mean the heaven above that which is heaven to us; that is, the heaven above the sky. This is represented as the peculiar dwelling-place of God. The Jews were accustomed to speak of three heavens: — (a) The aerial heaven, or the region above us, where the birds fly, and the winds blow; {h) the starry heavens, or the firmament in which the stars are fixed; and {c) the heaven above all, the abode of God and of angels. The word rideth here means that he appears there as a conqueror, or that he moves in majesty and glory. See Notes on Ps. xviii. 10. ^ Which were of old. The words " of old " refer here to the heavens, and denote their antiquity. He rides upon those ancient heavens. He occupies a position above those ancient works of his power, ^io, he doth send out his voice. Marg,, as in Heb., give. The reference is to thunder. The design of this is to increase the impression of his majesty and power. ^ And that a mighti/ voice. See Notes on Ps. xxix. 3, etc.

34. Ascribe ye strength unto God. Literally, give. That is. Acknowledge him as a God of power. Kecogiiise his omnipotence in your worship. See Notes on Ps. xxix. 1. *,[ His

3i Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the - clouds.

35 O God, thou art terrible ^out of thy holy places: the God of Israel is he •' that giveth strength and power unto his people. Blessed he God.

excellency is over Israel. His majesty; his glory; his protecting care. The idea is, that his glorious character — his majesty — was manifested particularly in his protection of his people. *[\ And his strength is in the clouds. Marg., heavens. The Hebrew word rather means clouds. The idea is, that while his character as Protector was evinced particularly in his care of his people, h\?,potoer was particularly seen in the clouds — the storm — the thunder — the lightning. Thus, all the manifestations of his character, alike in nature, and towards his people, are adapted to produce a deep and solemn impression in regard to his majesty and glory, or to lay the just foundation of praise.

35. O God, thou art terrible out of thy holy places. The places where thou dwellest, and from which thou dost manifest thyself. That is. The manifestations which thou dost make of thyself when thou seemest to come forth from thine abode are terrible, or are fitted to fill the mind with awe. Comp. Notes on Ps. xlv. 4; Ixv. 5; Ixvi. 5. ^ The God of Israel. The God who is adored by Israel, or by his true people; our God. ^ Is he that giveth strength and power unto his people. He is not weak and feeble. He is able to protect them. He shows that he can gird them with strength; that he can defend them; that he can sustain them in the trials of life. The God whom they acknowledge as their God is not one whose strength fails, or who is seen to be feeble and powerless when his aid is needed. He is fully equal to all their wants, and they never trust him in vain.

To the cliief Musician upon g Shoshannim. A Psahn of David.

•IT Messed be God. For all that he is; for all that he has done. This is the language of joy and praise in view of the contemplation of his character as depicted in the psalm. At the close of every right contemplation of his character, his government, his plans, his claims, his law, his gospel, the heart that is right will say, Blessed be such a God. To one endowed with such attributes, praise — everlasting praise — is due.

This psahn is said in the title to be a psalm of David, but on what occasion it was composed is not there intijnated, nor can it be determined from the psalm itself. There is nothing in the psalm which is inconsistent with the supposition that it was composed by David; and, in fact, it has, in many respects, a strong resemblance to not a few of his undoubted compositions, as Psalms vi., xxii., XXV., XXXV., xxxviii. Comp. Ps. xlii. On the expression in the title " To the chief Musician," see Notes in the Introd. to Ps. iv. On the words " upon Shoshannim," see Notes on the Title to Ps. xlv.

On what occasion in the life of David the psalm was written cannot now be determined. There were many occasions in his life to which all that is said in the psalm might be applicable, for his was a life of many trials and perils; but the most natural interpretation would be that which ascribes it to the time of the rebellion of Absalom. Some have supposed that it Avas written at a later period than the time of David. Thus De Wette maintains that the closing verses (3i-36) demonstrate that it must have been written in the time of the exile, llosenmiiller coincides with that opinion in regard to those verses, but supposes that they were added to the psalm (as oi'iginally composed) by some later author. It will be found, however, on examination of these verses, that there is nothing in them inconsistent with the supposition that the entire psalm was composed hy David. The psalm evidently pertains to an individual

CAYE me, O God; for the ^ waters are come in unto my souL

sufferer; a man who regarded himself as suffering in the cause of religion, or on account of his zeal for the service of God. It is this fact which is laid at the foundation of the psalmist's prayer for the Divine intervention. The author is a sufferer in the cause of God and of truth, and he beseeches God, in whose cause he suffei's, on that account to interpose in his behalf.

There are several passages in the psalm which are applied in the New Testament to the Messiah and his times; ver. 9, comp. John ii. 17, and Eom. xv. 3; ver. 4, comp. John xv. 2o; ver. 21, comp. ]\[att. xxvii. 34, 48 (Mark xv. 23, and John xix. 29); ver. 25, comp. Matt, xxiii. 38, and Acts i. 20. These passages, however, are of so geiural a character that they do not seem to have been designed to refer exclusively to the JVIessiah, or even to have had any original reference to him. The language is such that it woidd accurateh/ describe the events to which it is applied; and the fact that the language is quoted in this manner in the New Testament history does not proA^e that the psalm had any original reference to the Messiah.

in tlie psalm, the sufferer first (A^ers. 1-6) describes his condition; he then (vers. 7-13) represents himself as suffering in the cause of God or of religion; then (A'ers. 14-18), pi-ays to be delivered from these troubles. In A-crs. 19-21 he again adA^erts to his sufferings with a moi'e explicit reference to their cause, the malice of his enemies; and then (vers. 22-28) prays that his enemies may be destroyed. He anticipates that his praj-er aaIII be heard, and that this Avill have a favourable effect on others, leading them to praise God (vers. 29-33); and tills leads him to look forward to the general prosperity of Zion — to the fact that Zion Avill be delivered out of all its troubles — as laying the foundation for universal praise (vers. 34-36).

1. Save me, O God. That is. Interpose and deliver me from the dangers Avhich have come upon me. ^ For the tvaters are come in tinto my so^d. So as to endanger my life. Waters, deep, raging, overAA^helming, are images of calamity or danger. See

2 I sink in ^ deep mire, where there is no standing: I am come into - deep waters, where the floods overflow me.

3 I am weary of my crying;

2. I sink in deep mire. Marg., as in Heb., the mire of the depth. This would denote either mire which was itself so deep that one could not extricate himself from it; or, mire found in a deep place, as at the bottom of a pit. Comp. Notes on Ps. xl. 2. An illustration of this might be drawn from the case of Joseph, cast by his brethren into a deep pit (Gen. xxxvii. 24); or from the case of Jeremiah, thrown into a deep dungeon: " And they let down Jeremiah with cords; and in the dungeon there was no water, but mire: so Jeremiah sunk in the mire," Jer. xxxviii. 6. ^ Where there is no standing. No solid ground; nothing for the foot to rest on. ^ I am come into deep toaters. Marg., as in Heb., depth of loaters. That is, waters where he could not touch the bottom, — an image of some peril that threatened his life. ^ Where the floods overflow me. The waters. They break over my head. My life is in danger.

3. / am iveary of my crying. The word crying here does not mean weeping, or shedding tears, but calling upon God for help. He had grown weary; his strength had been exhausted in the act of calling upon God to assist him. See Notes on Ps. vi. 6. This was an instance where one had called so long on God, and prayed so much and so earnestly, that his strength was gone. Comp. Matt, xxvi. 41. % My throat is dried. Or, is parched up. The Hebrew word denotes to burn; to be enkindled; and then, to be inflamed. Here it means that by the excessive exertion of his voice, his throat had become parched, so that he could not speak. % Mine eyes fail. That is, become

my throat is dried: mine eyes fail while I wait for my God.

4 They '* that hate me without a cause are more than the hairs of mine head: they that would

dim from exhaustion. I have looked so long in that one direction that the power of vision begins to fail, and I see nothing clearly. See Notes on Ps. vi. 7. Comp. Job xvii. 7; Ps. xxxi. 9; xxxviii. 10. % Whilelivait for my God. That is, by continued looking to God. The word toait is not here used, nor is it generally in the Bible, as it is now with us, in the sense of looking for futu7'e interposition, or of doing nothing ourselves in expectation of what may occur; but it is used in the. sense of looking to God alone; of exercising dependence on him; of seeking his aid. This is indeed connected with the ordinary idea of abiding his will, but it is also an active state of mind — a state expi-essive of intense interest and desire. See Notes on Ps. Ixii, 5.

4. They that hate me loithoiit a cause. Without any just reason; without any provocation on my part. There were many such in the case of David, for to those who rose up against him in the time of Saul, and to Absalom also, he had given no real occasion of ofience. An expression similar to the one here used occurs in Ps. XXXV. 19. See Notes on that passage. The language is applied to the Saviour (John xv. 25), not as having had original reference to him, but as language which received its most perfect fulfilment in the treatment which he received from his enemies. See Notes on John xv. 25. 1[ Are more than the hairs of mine head. The number is so great that it cannot be estimated. *\ They that icould destroy me, being mine enemies wrongfully, are mighty. Literally, " More than, the hairs of my head are my haters falsely [those who hate me falsely]; strong are those destroying me; my enemies." The idea is, that

destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

5 O God, thou knowest my

foolishness; and my ^ sins are not hid from thee.

6 Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake; let not those that seek thee be con-

those who were numbered among his foes without any just provocation on his part were so numerous and strong that he could not contend with them. % Then I restored that %cMch I took not aioaif. Prof. Alexander renders this, " What I did not rob, then must I restore." Tliis seems to have a proverbial cast, and the idea is, that under this pressure of circumstances — borne down by numbers — be was compelled to give up what he had not taken away from others. They regarded and treated him as a bad man, — as if he had been a robber; and they compelled him to give up what he possessed, as if he had no right to it, or as if he had obtained it by robbery. This does not seem to refer to anything that was voluntary on his part — as if, for the sake of peace, he had proposed to give up that to which they had no claim, or to surrender his just rights, but to the act of compulsion by which he was forced to surrender what he had, as if he had been a public offender. How far it is proper to yield to an unjust claim for the sake of peace, or to act as if we had done wrong, rather than to have controversy or strife, is a point which, if this interpretation is correct, is not settled by this passage. It seems here to have been mei'ely a question o^ poiver.

5. O God, thou Jcnowest my foolishness. The errors and follies of my life. Though conscious of innocence in this case, — though he felt that his enemies hated him " without cause," and that they took what belonged to him and not to them, yet he was not insensible to the fiict that he was a sinner, and he was not unwilling to confess before God, that, however conscious of uprightness he might be in his dealings towards men, yet towards God, he was a sinful man. From him he deserved all that had come upon him. Indeed the very calamities which had been permitted to come upon him were proof to his own mind that he was a sinner, and served, as they were doubtless designed, to turn his mind to that fact, and to humble him. The effect of calamities coming upon us, as reminding us of the fact that we are sinners, is often referred to in the Psalms. See Ps. xxxviii. 2-4; xl. 12. ^ And my sins are not hid from thee. Marg., guiltiness. The word used here has always attached to it the idea of guilt. The meaning is, that God knew all his life; and that however unjust the conduct of men toward him might be when they treated him as if he had wronged them, yet considered as a part of the dealings of God, or as having been suffered to come upon him from God, all that bad occurred was right, for it was a proper expression of the Divine displeasure against his sins. We may feel that we have not wronged our fellow-men; yet even the treatment which we receive from them, however unjust so far as they are concerned, may be regarded as deserved by us at the hand of God, and as proper on bis part as an expression of his displeasure for our transgressions against him, and as a proof that we are sinners. Trial never comes to us from any quarter except as founded on the fact that we are sinners; and even where there is entire innocence towards our fellowmen, God may make use of their passions to rebuke and discipline us for our sins towards himself.

6. Let not them that wait on thee. Those who worship thee; those who are thy true friends. True piety is often, in the Scriptures, represented

7 Because for thy sake I liave borne reproach: shame hath covered my face.

unto my brethren, and an alien unto my mother's children.

9 For k the zeal of thine house hath eaten me up; and ' the reproaches of them that reproached thee are fallen upon me.

ashamed for my sake. Ou^account of me; or, in consequence of what I do. Let nie not be suft'ered to do anything that would make them ashamed of me, or ashamed to have it known that 1 belong to their number. I know that I am a sinner; I know that judgments come justly on me; I know that if left to myself I shall fall into sin, and shall dishonour religion; and I pray, therefore, that I may be kept from acting out the depravity of my heart, and bringing dishonour on the cause that I profess to love. No one who knows the evil of his own heart can fail to see the propriety of this prayer; no one who remembers how often men high in the church, and zealous in their professed piety, fall into sin, and disgrace their profession, can help feeling that what has happened to others mat/ happen to him also, and that he has need of special prayer, and special grace, that he may go down into the grave at last without having brought dishonour upon religion. ^ Let not those that seek thee. Another phrase to denote men of true piety — as those who are seeking after God; that is, who are desirous of imderstanding his character, and obtaining his favour. ^ Be confounded for my sake. Let them not feel disgraced in me; let them not feel it a dishonour to have it said that I am one of their number, or that I profess to be united to them. 7. Because for thy sake I have home reproach. In thy cause; in defence of thy truth; because 1 have professed to be a friend of God. The true reason why these calamities have come upon me is that I have been thy professed friend, and have endeavoured to do my duty to thee. The reproach connected with religion in a world of sin, or where true religion is hated, has fallen on me. ^ Shame hath covered my face. The idea here is not that he had himself been ashamed of religion or of the service of God, but that he had suffered shame, derision, reproach among men for his professed attachment to the truth. Comp. Ps. xliv. 15, 16.

8. I am become a stranger unto my brethren. That is. They treat me as they would a stranger; as one in whom they have no interest, and whom they regard with no friendship. Comp. Notes on Ps. xxxi. 11. % And an alien unto my mother^s children. A foreigner; one of another tribe or nation; one to whom they were bound by no tie of relationship. The allusion in the language " unto my mother'' s children " is intended to denote the most intimate relationship. In families where a man had many wives, as was common among the Hebrews, the nearest relationship would be denoted by being of the same mother rather than of the same father. See Notes on Ps. 1. 20. The same thing occurs also where polygamy is not practised, in cases where a man has married more v.ives than one. The idea of the psalmist here, therefore, is, that his nearest relatives treated him as if he were a stranger and a foreigner. Comp. Job xix.

9. For the zeal of thine house hath eaten me up. My zeal — my ardour — in the cause of religion (that is, of thy pure worship) has been so great as to consume me. It has been like a devouring fire within me. Zeal is represented under the idea of heat —

11 I made sackcloth also my garment; and I became a pro-

as it is in the Greek language; and the charactei-istics of heat or fire are here aj3plied to it. This passage is quoted in John ii. 17, and appHed to the Saviour, not as having had originally a reference to him, but as language which would accurately describe his character. See Notes on that passage. ^ And the reproaches of them that reproached thee are fallen npon me. This, too, is applied, in the same way, to the Saviour, by the Apostle Paul, in Rom. xv. 3. See Notes on that passage.

10. When I wept, and chastened my soul ivith fasting. The words and chastened are not in the original. The literal translation would be, •' And I wept [away] my soul with fasting;" that is, I gave myself so much to fasting accompanied with weeping, that my strength was exhausted. This refers to his acts of devotion; to his endeavours to discipline his soul so as ta lead a strictly religious life. ^ That was to my reproach. This may either mean that they accused him of hypocrisy and insincerity; or, that they charged him with folly for being so religious, so strict, so self-sacrificing, so serious, — perhaps they would say, so superstitious, so gloomy, so fanatical. The latter best accords with the connexion, since it was for his religion mainly that they reproached him,

11. / made sackcloth also my gar- ■ment. I put on sackcloth. This was often done as expressive of grief and sorrow. See Notes on Ps. xxx. 11; XXXV. 13. Comp. Isa. xxii, 12; Dan. ix. 3. In the case here referred to, this was an act of religion; an expression of penitence and humiliation. •If And 1 became a proverb to them, A jest; a subject of derision; a by-

12 They that sit in the gate speak against me: and I was the song of the ^ drunkards.

13 But as for me, my prayer

12. They that sit in the gate speah against me. The gates of cities were places of concourse; places where business was transacted; places where courts were frequently held. See Notes on Job xxix. 7. Comp. Isa. xiv. 31; xxviii. 6; Ps. ix. 14. Calvin supposes that as the gates were the places where the judges sat to administer justice, the meaning here is that magistrates, or those who were high in rank and power, joined in the cry of reproach against him. The more probable interpretation, however, is, that he was snbject to the reproach of those who were gathered around these places, — the men of business, and the idlers who were assembled there; or, as we should say, that he was the subject of " towntalk." <[[ And I was the song of the drunkards. Marg., as in the Heb... drinkers of strong drink:. They made ballads or low songs about me. They selected me for an example iu their drunken songs. David was not alone in this. It has not been uncommon that the songs of revellers and drunkards have been designed to turn piety and the pious into derision. Compare, alas! some of the songs of Burns. See Notes on Job xxx. 9; Ps. XXXV. 15, 16.

13. But as for me. In respect to my conduct and my feelings in these circumstances, and under this treatment. IT My prayer is unto thee. I indulge in no reproaches of others, and no recriminations. I do not permit myself to indulge in any revengeful feelings. I give myself to prayer. I look to God alone. I keep up my devotions, I maintain my habits of religion, notwithstanding their reproaches and revilings. I do not is unto thee, O Lord, in an acceptable " time: O God, in the multitude of thy mercy hear " me, in the truth of thy salvation.

14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

15 Let p not the waterflood overflow me, neither let the deep

allow these things to alter my course of life. Comp. Notes on Dan. vi. 10. ^ In an acceptable time. A time that is well-pleasing to thee; a time when thou wilt hear me. See Isa. xlix. 8; Ixi. 2; 2 Cor. vi. 2. This implies (a) that he had come to God when he was disposed to hear; and (b) that he had heard him, and had answered his requests. While others mocked, he continued to pray, and the Lord heard him. No time for prayer can be more " acceptable " to (iod than when others are reproaching us because we are his friends. ^ In the multitude of thy mercy hear me. In the abundance of thy mercy; or, in thy abounding compassion. This was the substance of his prayer. ^ In the truth of thy salvation. In the exercise of that faithfulness on which salvation depends; or which is manifested in the salvation of men. He prayed that God would show himself faithful to the promises which he had made to those who were seeking salvation.

14. Deliver me out of the mire. Out of my troubles and calaiuities. See vers. 1, 2. ^ And let me not sink. As in mire. Let me not be overwhelmed by my sorrows. ^ Let me be delivered from them that hate me. All my enemies. Let me be saved from their machinations and devices. ^ And out of the deep waters. See vers. 1, 2. From my troubles.

15. Let not the tvaterflood overflow me. The stream; the volume of waters. The idea is that of a flood or stream rolling along, that threat- swallow me up, and let not the pit 5 shut her mouth upon me.

16 Hear me, O Lord; for thy loving-kindness is good: turn '• unto me according to the multitude of thy tender mercies.

17 And hide not thy face from thy servant; for I am in trouble: ^ hear me speedily.

ened to drown him. ^ Neither let the deep stvalloiv me up. The abyss j the deep waters. ^ And let not the pit shut her mouth upon me. In his anguish and distress he passes here from the idea of running streams, and deep waters, to that of a well, pit, or cavern — representing himself as in that pit, and praying that it might not be closed upon him, leaving him iu darkness and in mire, from which he could not then escape. The general idea in all these expressions is the same — that of overwhelming calamities from which he prayed to be delivered.

16. Sear me, O Lord; for thy lovingTcindness is good. Thy mercy — thy favour — is good; that is, it is ample, abundant, great: it delights in deeds of mercy; in acts of benevolence. This was the only ground of his plea; and this was enough. Comp. Ps. Ixiii. 3. ^ Turn unto me. Incline thine ear unto me; turn not away, but be favourable to me. ^ According to the multitude of thy tender mercies. See Notes on Ps. li. 1. He felt that he had occasion for the exercise of aZniie mercy of God; that the case w^as one which could be reached only by the exercise of the highest kindness and compassion.

17. And hide not thy face from thy servant. See Notes on Ps. xxvii. 9. ^ For I am in trouble. In the midst of dangers and sorrows. Literally, " there is trouble upon me." ^ Hear me speedily. Marg., as in Heb., MaJce haste to hear me. That is. Grant me without delay what 1 ask. The case

18 Draw nigh unto my soul, and redeem it: deliver me, because of mine enemies.

19 Thou hast known my * reproach, and my shame, and my dishonour: mine adversaries are

20 Reproach hath broken my heart, and I am full of heaviness: and I ' looked for some to ^ take pity, but there was " none; and for comforters, but I found none.

is one of urgent necessity. I must have relief or I shall perish. It is not wrong to ask God to interpose at once in our behalf when we are in trouble, though it is our duty to be patient and resigned if his interposition is delayed, for he may have important ends to accomplish by our continuing to suffer. In our distress on account of sin also, it is right to plead with him to interpose ai once, and to relieve us by forgiveness. In this respect we are not to be contented with delay; we are to cast ourselves upon his mercy, and to plead for immediate pardon; for as it is our only safety, so it is for the honour of God that we should be forgiven, and that we should not continue in a state of guilt. An afflicted child of God will be safe in the final issue, whether he is relieved at once, or whether he is suddenly cut off by death, or whether he continues to suffer for eveu many years; but an unpardoned sinner is not safe for a moment, and if he should be cut off, unforgiven, even when imder the deepest conviction for sin, he would perish. Every consideration, therefore, makes it proper that he should plead for forgiveness at once, and ask that God would not delay to show him mercy.

18. Draiv nigh unto my soul. To me,— for my life is in danger. ^ And redeem it. Ransom it; save it from ruin. SeeNoteson Isa. xliii.S; xliv.22. ^ Deliver me, because of mine enemies. Because they are so numerous, so powerful, and so determined on my destruction. Comp. Ps. xiii. 4.

19. Thou hast knoivn my reproach. The reproach that has come upon me; the shame and contempt which I am called to endure. God had seen all this; and the psalmist appeals to him as having seen it, as a reason why he should now interpose and save him. *^ And my shame, and my dishonour. These are different words to express the same idea. They are accumulated here to denote the greatness of his distress. In other words, shame and reproach had come upon him in every possible form, ^ Mine adversaries are all before thee. All who persecute and oppose me are constantly in thine eye. Thou knowest who they are; thou seest all that they do. Nothing in their conduct is concealed from thee. God, therefore, could take an accurate view of his troubles, and could see all the reasons which existed for interfering in his behalf.

20. Reproach hath brolcen my heart. The reproaches, the calumnies, the aspersions, the slanders of others, have crushed me. I am not able to bear up under them; I fail under the burden. Distress luay become so great that life luay sink under it, for many die of what is called " a broken heart." Undeserved reproaches will be as likely to produce this result on a sensitive heart as any fomn of suffering; and there are thousands who are crushed to the earth by such reproaches. ^ And I am full of heaviness. Or, I am sick; 1 am weak; I am ill at ease. INIy strength is gone. ^ And I looled for some/o talce pity. Marg., to lament with me. The meaning of the Hebrew word is to pity; to commiserate; to show compassion. Job ii. 11; xlii. 11; Isa. li. 19; Jer, xvi. 5. \ But there was none. There was no one whose heart seeiued to be. touched with compassion in the case; none who sympathized with me. ^ And for comforters. For those

21 They " gave me also gall f or

who would sliow sympatliy for me; who would evince a friendly feeling in ray distress. % But I found none. He felt that he was utterly forsaken by mankind. There is no feeling of desolation like that.

21. They gave me also. My enemies; all persons around me. No one would show me even so much kindness as to give me food when I was hungry, or drink when I was thirsty. They utterly forsook me; they left me to die unpitied. Nay, they did more than this. When I was perishing \\ ith hunger, they not only refused to give me wholesome food, but they mocked my sufferings by giving me a bitter and poisonous herb for food, and vinegar for my drink. ^ Gall for my meat. For my food. Or, they gave me this instead of wholesome food. The word here rendered gall — T25j^1, rosh — is the same in form which is commonly rendered head, and occurs in this sense very often in the Scriptures. It is also used to denote a poisonous plant, — perhaps from the idea that the plant referred to was distinguished for, or remarkable for its head — as the poppy; and then the name may have been given also to some other similar plants. The word then comes to denote poison; venom; anything poisonous; and then, anything very bad-tasted; hitter. It is rendered gall, as here, in Deut. xxix. 18; Jer. viii. 14; ix. 15; xxiii. 15; Lam. iii. 5, 19; Amos vi. 12; venom in Deut. xxxii. 33; poison, in Job XX. 16; and hemlock, in Hos. x. 4. In Deut. xxix. 18, it is rendered, in the margin, rosh, or a poisonful herh. It does not occur elsewhere with any such signification. It may not be possible to determine precisely what is denoted here by the word, but it undoubtedly refers to some poisonous, bitter, deadly, stupefying substance given to a suff'erer, histead of that which would be wholesome food, or fitted to sustain life. \ And in my

my meat; and in my thirst they gave me vinegar to drink.

thirst they gave me vinegar to di'inTc. Instead of giving me pure water, they gave me sour wine — vinegar— that which would not slake my thirst, or which would not answer tlie purpose of drink. The form of trial here referred to is that where one is dying of thirst,' and where, instead of giving water to assuage the thirst, one should give, in mockery, that which could not be drunk,»or which would answer none of the purposes required. The word translated vinegar — Vpn, hhometz — is rendered in the ancient versions sour grapes, but the proper signification here seems to be vinegar — the usual meaning of the word. What is here stated to have been done to David was also done to the dying Saviour, though without any intimation that the passage here had an original reference to him, — or that what was done to him was intended to be a fulfilment of what is here said. See Matt, xxvii. 34, 48; Mark xv. 23; John xix. 29. In the case of the Saviour, they first gave him vinegar mingled with myrrh, — a usual custom in reference to those who were crucified, — for the purpose of deadening the pain, or stupefying the sufierer. Matt, xxvii. 34. At a subsequent part of the crucifixion they gave him vinegar, extended to him in a sponge affixed to a reed. Matt, xxvii. 48; John xix. 29. This was for a different purpose. It was to allay his thirst, and it seems (as the former may have been) to have been an act of kindness or compassion on the part of those who were appointed to crucify him. The former he refused to take, because he came to suffer; the latter he just tasted as he died. John xix. 30. The coincidence in the cases of David and the Saviour was remarkable; but in the case of the Saviour no further use is made of what occurred to David than to employ the language which he employed to describe his own sufferings. The one was not, in any proper

22 Let '" their table become a snare before tliem: and that ivhich should have been for tlieir ■welfare, let it become a trap,

23 Let their eyes be darkened, that they "^ see not; and make

sense, a tt/pe of the otlier; nor does the language in the psalm refer to the Saviour.

22, 23. Let their table become a snare before them. These vei'ses are quoted by Paul (Rom. xi. 9, 10) as descriptive of the character of persons in his time, or as language vi\\\c\\ would express what he desired to say. See the passage explained at length in the Notes on Rom. xi. 9, 10. The whole passage is a prayer that they might receive a proper recompense for what they had done. The word table here means the table at which they were accustomed to eat. As they refused food to a hungry man, the prayer is, that they might find the recompense for their conduct in that very line; or that, as they refused food to the hungry, they might find their food a " snare " to them. That is, Let it be the means of punishing them for their not giving wholesome food to the hungry, or for their ofter- Ing poisonous herbs to a starving man. The word snare here means unexpected danger; danger sprung suddenly upon them,' — as a snare is upon a wild beast. % And that which should have been for their welfare, let it become a trap. Much of this is supplied by the translators. The literal rendering would be, " And to those at peace [or secure] a trap." The word here rendered ivdfare is the plui'al form of the word meaning joeace, and may denote those who feel that they are at peace; that they are secure; that they are in no danger. The ancient versions give it the sense of o^equitals, — that is, a recompence for their transgressions; but the other signification best accords with the connexion. The word trap is usually applied to the devices for capturing their loins continually to shake.

24 Pour out y thine indignation upon them, and let thy wrathful anger take hold of

25 Let their ^ habitation be

wild beasts, and the meaning is, "Let the recompence come suddenly upon them, while they think themselves at peace, or when they are surrounded by all the comforts and luxuries of life.'' This prayer is such as occurs frequently in the Psalms. It cannot be proved that it was uttered in a malignant spirit, or that anything more is intended by it than that the psalmist desired that justice might be done to all men, — an object w^hich all magistrates, and all good citizens, should pray for.

23. Let their eyes be darkened, ete. See Notes on Rom. xi. 10. ^ And make their loins continually to shake. As under a heavy burden. The apostle (Rom. xi. 10) varies the language, but retains the idea: " and bow down their back alway.''

24. Pour out thine indignation upon them. That is. Punish them for their sins; or, do justice to them. ^ And let thy wrathful anger. Literally, " the burning of thy wrath;" glo\y of anger; burning wrath. See Numb. XXV. 4; xxxii. 14; 1 Sam. xxviii. 18. This is undoubtedly a petition that God would visit them with the severity of his indignation; or, it expresses the belief of the psalmist that they deserved such tokens of his displeasure. ^ Take hold of them. Seize upon them; overtake them when they expect to escape.

25. Let their habitation be desolate. Marg., their palace. The Hebrew word means properly a wall; then, a fortress or castle; and then it means also a nomadic encampment, a rustic village, a farm-hamlet. The word conveys the idea of an enclosure, with special reference to an encampment, or a collection of tents. The LXX. render it here irravXig, meaning a

26 For " they persecute him

place to pass the night in, especially for flocks and herds. The Hebrew word — nT'U, tirah — is rendered castles in Gen. xxv. 16; Numb. xxxi. 10; 1 Chron, vi. 54; palaces in Cant, viii. 9; Ezek. xxv. 4; roivs in Ezek. xlvi. 23; and habitation in this place. It does not occur elsewhere. Here it means their home, — their place of abode, — but with no particular reference to the kind of home, whether a palace, a castle, or an encampment. The idea is, that the place which they had occupied, or where they had dwelt, would be made vacant. They would be removed, and the place would be solitary and forsaken. It is ecjuivalent to a prayer that they miglit be destroyed. ^ And let none chvell in their tents. Marg., as in Heb., let there not be a diveller. That is, Let their tents where they had dwelt be wholly forsaken. This passage is quoted in Acts i. 20, as applicable to Judas. See Notes on that passage.

26. For theif persecute him tvhom thou hast smitten. That is, instead of pitj'ing one who is afflicted of God, or showing compassion for him, they add to his sorrows by their own persecutions. The psalmist was suffering as under the hand of God. He needed sympathy from others in his trials. Instead of that, however, he found only reproaches, opposition, persecution, calumny. There was an entire want of sympathy and kindness. There was a disposition to take advantage of the fact that he was suffering at the hand of God, to increase his sorrows in all ways in which they could do it. ^ And they talk to the grief of those. What they say adds to their sorrow. They speak of the character of those who ai-e afflicted; they allege that the affliction is the punishment of soine crime

whom thou hast smitten; ' and they talk to the grief of "■^ those whom thou hast wounded.

which they have committed; they take advantage of any expressions of impatience which they may let fall in their affliction to charge them with being of a rebellious spirit, or regard it as proof that they are destitute of all true piety. See Notes on Ps. xli. 5-8. It was this which added so much to the affliction of Job. His professed friends, instead of sympathizing with him, endeavoured to prove that the ftuit that he suffered so much at the hand of God demonstrated that he was a hypocrite; and the expressions of impatience which he uttered in his trial, instead of leading them to sympathize with him, only tended to confirm them in this belief. ^ Whom thou hast wotmded. Literally, as in the margin, thi/ wounded. That is, of those whom thou hast afflicted. The reference is to the psalmist himself as afflicted by God, while, at the same time, he makes the remark general by saying that this was their character; this was what they wei'e accustomed to do.

27. Add iniquiti/ unto their iniquity. Marg., punishment of iniquity. The literal rendering is, " Give iniquity upon their iniquity." Luther understands this as a prayer that " sin may be made a punishment for sin;" that is, that they may, as a punishment for their former sins, be left to commit still more aggravated crimes, and thus draw on themselves severer punishment. So Roseumiiller renders it, " Suff'er them to accumulate sins by rushing from one sin to another, until their crimes are matured, and their destined punishment comes upon them." An idea similar to this occurs in Rom. i. 28, where God is represented as having " given the heathen over to a reprobate mind, to do those things which are not convenient " [fit, or proper] " because they

28 Let them be blotted out of the book of the living, and not be written c with the righteous. c 'Rev. xiii. 8.

did not like to retain him in their knowledge." Perhaps this is the most natural interpretation here, though another has been suggested which the original will hear. According to that, there is an allusion here to the double sense of the equivocal term rendered " iniquity" — p^^ avon — which properly denotes sin as such, or in itself considered, but which sometimes seems to denote sin in its consequences or effects. Tliis latter is the interpretation adopted by Prof. Alex mder. Thus understood, it is a prayer that God would add, or gi"e, to their sin that which sin deserved; or, in other words, that he would punish it as it deserved. ^ And let them not come into thy righteousness. Let them not be treated as righteous; as those who are regarded by thee as righteous. Let them be treated as they deserve. This is the same as praying that a murderer may not be treated as an innocent man; a burglar, as if he were a man of peace; or a dishonest man, as if he were honest. Let men be regarded and treated as they are in fact; or, as they deserve to be treated. It seems difficult to see why this prayer may not be offered with propriety, and with a benevolent heart, — for to bring this about is what all officers of justice are endeavouring to accomplish.

28. Let them he blotted out of the hook of the living. That is, Let them cease to live; let them not be numbered among living men; let them be cut off. This language is taken from the custom of registering the names of persons in a list, roll, or catalogue, Ex. xxxii. 32. See Notes on Phil. iv. 3. Comp. Rev. iii. 5. The language has no reference to the future world; it is not a prayer that they should not be saved. ^ And not he tcritien ivith

29 But I am poor and sorrowful: let thy salvation, O God, set me up on high.

30 I will praise the name of God with a song, and will magnify him with thanksgiving.

the righteous. Let them not be registered or numbered with the righteous. As they are wicked, so let them be numbered; so regarded. Let them be reckoned and treated as they are. They deserve to be punished; so let them be. All that this necessarily means is, that they should not be treated as righteous, when they were in fact not righteous. It cannot be shown that the author of the psalm would not have desired that they should become righteous, and that they should then be regarded and treated as such. All that the language here implies is, a desire that they should he regarded and treated as they were; that is, as they deserved. The language is evidently derived from the idea so common in the Old Testament that length of days would be the reward of a righteous life (see Job v. 26; Prov. iii. 2; ix. 11; X. 27), and that the wicked would be cut off in the midst of their days. See Notes on Ps. Iv. 23.

29. But I am i^oor and sorroioful. I am afflicted and suffering. The word here rendered poor often means afflicted. ^ Let thy salvation, O God, set me up on high. Let thy help raise me up from my low condition, and exalt me to a place of safety.

30. L will praise the name of God u'ith a song. As the result of my deliverance, I will compose a song or a psalm especially adapted to the occasion, and fitted to express and perpetuate my feelings. It was in such circumstances that a large part of the psalms were composed; and since others besides the psalmist are often in such circumstances, the Book of Psalms becomes permanently useful in the church. It is not always necessary now to compose a song or hymn to express our feelings in the

31 Tins also shall please the Lord better than an ox or bullock that hnth horns and hoofs.

32 The ^ humble shall see this, and be glad: and your heart shall live that seek God.

33 For the Lord heareth the

34 Let the heaven and earth praise him, the seas, and eveiy thing that 2 moveth therein.

35 For God will save Zion, and will build the cities of Judah;

circumstances in which we are placed in life, — for we may commonly find such sacred songs ready at our hand; yet no one can doubt the propriety of adding to the number of such by those who can do it, or of increasing the compositions for praise in the church in view of the ever-varied experience of the children of God. ^ And tvill magnify him. Will exalt his name; w\\\ endeavour to make it seem greater; or, will spread it further abroad. ^ With thanJcsgiving. I will use expressions of thanks to inake his name more widely known.

31. This also shall please the Lord. This will be more acceptable to the Lord. ^ Better than an ox or lidlock thai hath horns and hoofs. Better than a burnt sacrifice — horns, and hoofs, and all. The original here is. horning and hoofing; that is, an ox whose horns were fully grown, and whose hoofs were compact and solid; — a perfect animal in its kind, oflered whole on the altar. The psalmist does not say that such an offering would not be acceptable to the Lord, but that the oflering of the heart — the sacrifice of praise — would be more acceptable than any such ofl"ering in itself considered. This sentiment accords with the common language of the Old Testament. See Notes on Ps. xl. 6-8. Comp. Ps. Ij. 16, 17; 1 Sam. XV. 22.

32. The humhle shall see this, and le glad. Marg., The meek. That is, Others who are thus afflicted — the poor, the needy, the oppressed, the sad — shall be made acquainted with what has been done in my behalf, and shall take courage, or be strengthened. They will learn to trust that God will also interpose in their troubles, and bring them out of their distresses. ^ And your heart shall live that seek God. Shall be revived; shall be encouraged, strengthened, animated.

33. For the Loed heareth the poor. The needy; the humble; the unprotected. The reference is to those who are in circumstances of want and distress. The truth stated here is in accordance with all that is said in the Scriptures. Comp. Notes on Ps. xxxiv. 6. See also Job v. 15; Ps. X. 14; xii. 5; xxxv. 10; Ixviii. 10. *|[ And despiseth not his prisoners. He does not overlook them; he does not treat them as if they were worthy of no attention or regard. The word " prisoners " hei-e may refer to those who are, as it were, bound by affliction under his own providential dealings; or to those who are oppressed, or are held as captives, or are thrown into prison, on his account. The particular reference here seems to be to David, and to those associated with him, who were straitened or deprived of their freedom in the cause of God.

34. Let the heaven and earth praise him. All things; all above and all below. ^ The seas. The waters — the oceans. This is in accordance with what often occurs in the Scriptures, when all things, animate and inanimate, are called on to praise God. Comp. Ps. cxlviii. ^ And every thing that moveth therein. Marg., as in Heb., creepeth. Comp. Notes on Ps. viii. 8. See also Notes on Isa. Iv. 12.

35. For God tvill save Zion. See Notes on Ps. li. 18. That is, he will save his people; he will protect and defend them. This expresses the confident assurance of the psalmist

that they may dwell there, and have it in possession.

36 The seed also of his servants shall inherit it: and they

tliat, whatever might be the existing troubles, God would not forsake his people, but would interpose in their behalf. ^ And n'ill build the cities of Jiidah. Though they may now lie waste, or be desolate. See Notes on Ps. li. 18. The general idea here is, that God would be favourable to his land; that he would give success and prosperity to his people; that he would manifest his mercy to them. There is no necessity from the language used here to suppose, as De Wette and Ilosenmiiller do, that there is an allusion to the time of the exile, and to the restoration of the Jews from Babylon, and that consequently either the whole psalm must have been composed at that time, — or (as Ilosenmuller supposes) that the last verses of the psalm were added by a later hand, and that thus the whole psalm was adapted to the time of the exile. From ver. 9 it would seem that, when the psalm was composed, the place of public worship was still standing, and the language here, as in Ps. li. 18, is so general that it might have been employed at any time. ^ That they may dwell there, etc. That his people may dwell there according to the ancient promise. The idea is, that he would be the protector of his people, and that all his promises to them would be fulfilled.

3G. The seed also of his servants. The children or the descendants of his people. ^ Shall inherit it. Shall continue to dwell in it. ^ And they that love his name. They that love him; they that are his true friends. ^ Shall dwell therein. They shall be safe there; they shall find there a home. This indicates the confident belief of the author of the psalm that the favour of God would be shown to the land. Whatever might be the present troubles, his faith was uu- wavering — his confidence unshaken — in regard to the faithfulness of God. Palestine — the promised land — would still be the inheritance of those who loved God, and the interests of those who dwelt there would be secure. As applied to the church of God now, the idea is, that it is safe; that it will always be under the Divine protection; and that it wnll be the loved and the secure abode of all that "love the name" of their God and Saviour.

This psalm bears to the closing part of Ps. xl. (vers. 13-17, see Notes in the Introd. to that psalm) a resemblance similar to that between the fourteenth and the fifty-third psalms. The one is not indeed a mere copy of the other, but the one is substantially the same as the other, with some slight A'ariations, apparently introduced to fit it for some new occasion on which it was to be used. "We do not know what the occasion in either case was; but it would seem that in this instance, the psalmist found, in the closing verses of the fortieth psahn, language which I'ery nearly expressed what he felt on some particular occasion, and Avhich might, by a slight change, be applied to the use for which it was then desired.

"We have no further knowledge of the occasion on which this was done, than what is implied in the title: to briny to remembrance. For the meaning of this, see Notes on the title to Ps. xxxviii. It determines notliing, however, as to the reason Avhy the closing part of Ps. xl. was selected as the subject of a separate psalm, or why the changes were made which hei-e occur. It merely denotes that there Avere things Avhich it was proper to preserve in the recollection; or principles which it was of importance for the people of God to remember.

It will be necessarj', in considering the psalm, only to note, in each verse successively, the alterations which are made from Ps. xl.

To the chief ilusiciaii. A Psalm of David, to/br;ns to remembrance.

2 Let them be ashamed and confounded that seek after my soul: let them be turned backwavd, and put to confusion, that desire my hurt.

3 Let them be turned back for a reward of their shame that say, Aha, aha!

4 Let all those that seek '' thee * rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.

5 But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer: O Lord, make no tarrying.

1. Make haste. These words are supplied by our translators. The first word in Ps. xl. 13, rendered "he pleased," is here omitted in the original. The psalm in the Hebrew begins abruptly, — " 0 God, to deliver me," — leaving the impression that this is a fragment — a fragment commencing without even the care necessary to make the grammatical con-

•struction complete. ^ O God. Heb., Elohim. In the corresponding place in Ps. xl. (ver. 13) the word is Jehovah. "Why the change was made is unknown. The remainder of the verse is the same as in Ps. xl.

2. Let them he ashamed and confounded that seek after mij soul. The only change here from Ps. xl. 14, is the omission of the word together which occurs there, and the omission of the words to destroy it. T[ Let them he turned hacktvard, and put to confusion, that desire my hurt. This corresponds in the Hebi-ew entirely with Ps. xl. 14.

3. Let them he turned hack for a reivard of their shame. The only change which occurs in this verse is the substitution of the milder phrase " Let them be turned hack," for "Let tliem be desolate." See Notes on Ps. xl. 15.

4. Let all those that seek thee, etc. The only change in this verse from Ps. xl. 16, is in the insertion of the word " and " in the beginning of the second clause, — "and let such as love," etc.

is the same as in Ps. xl. 17. 1[ Make haste unto me, O God. Heb., Llohim. In the parallel place in Ps. xl. 17, this is, " The Lord thinketh tipon me," — where the Hebrew word is not LJlohim, but Adonai (Lord). The word " make haste " seems to have been introduced here by design, — thus carrying out the main idea in Ps. xl., but turning here to petition what is there stated as a fact. % Thou art my help and my deliverer, etc. The close of the psalm is the same as the close of Ps. xl., except that the word LoED (Jehovah) is used here instead of God (Elohim). It is not possible to ascertain whether these changes were mere matters of taste, or whether they were designed to adapt the psalm to some new circumstance, or to the peculiar feelings of the psalmist at the time. There is no evidence that they are mere errors of transcribers, and indeed the changes are so made that this cannot be supposed. The change of the names Elohim, Jehovah, and Adonai, for example, is such as must have been by design, and could not have been made by copyists. But what that design was must remain unknown. The alterations do not in any way, as far as we can understand, affect the sense.

This psalm is without a title, as is the ease Avith the first, second, tenth, and some others. Of course it is impossible to determine on what occasion it was composed. There is some plausibility in the supposition that Ps. Ixx. might have been placed before it, or in connexion with it, as a kind of introduction, or as indicating the character of the psalms among which it is found; but nothing of certainty can be ascertained on that point. It evidently belongs to the class of psalms Avhich refer to the trials of the righteous; but it was rather in view of past troubles than of those which were then existing.

There is no certain evidence that the psalm was composed by David. If so, it Avas when he was advanced in life. There is, indeed, much in the psalm w^hich would be appropriate to Da^id, — much which he might have Aviitten; but there is no way now of ascertainmg with certainty who was the author. In the Sp-iac version, the psalm is, indeed, ascribed to David, and this may perhaps express the prevail mg idea in regard to the authorship as it had been handed down bj' tradition. The title in Syriac is, " Composed by David. "VMien Saul warred against the house of David. And a proi)hecy respecting the passion and resurrection of the Messiah." The Latin Vulgate and the Septuagint also ascribe it to David. The title in both is the same,—" By David. Of the sons of Jonadab, and the first captives." But these titles are of no authority, as they are not in the Hebrew, and they are of little historic A'alue.

All that is kno^\^l I'especting the occasion on which the psalm was composed, whoever was the author, is, that it was composed when old age was drawing near, and in view of the trials and the blessings of life as considered from the contemplation of its approaching close, vers. 5, 9, 17, 18. The life of the author had been one of trials (ver. 20), but also of great mercies (vers. 6, 7, 17). He was then surrounded with difficulties; the infirmities of age were coming upon him, and he was encompassed \\i{\\ enemies (vers. 10, 11, 20); therefore he sought the continued favoin- and blessing of God in the little that remained to him of life.

Jt is a psalm of great value as describing the feelings of a good man when he is growing old, and is an illustration of Avhat there has been occasion so often to

I'emark in this exposition of the Book of Psalms, that the Bible is adapted to all the conditions of human life. In a book professmg to be a revelation from God, and in a world where old age, with its trials, its infirmities, its recollections, and its hopes, must be so prominent in the actual state of things existing, it would have been unaccountable if there had been nothing to illustrate the feelings of those in advancing or advanced years, — • nothing to suggest the kind of retlections appropriate to that period of life, — nothing to cheer the heart of the aged man, and to inspire him with hope, — nothing to prompt him to recall the lessons of the past, and to make use of those lessons to prepare him for the future; even as, in a Avorld so full of trial, it Avould have been strange if there had been nothing to comfort the mind in affliction, and to enable men to derive proper lessons from the experiences of life. This psalm, therefore, is one of the most valuably portions of the Bible to a certain class of mankind, and may be to any of the living, as suggesting the proper reflections of a good man as the infirmities of age draw on, and as he reviews the mercies and the trials of the past.

It is not necessary to make a more particular analysis of its contents. The psalm, in general, embraces these points; (1) A prayer for deliverance from troubles, and from wicked men, A'ers. 1-4. (2) An acknowledgment of God's goodness in early life; a grateful review of Divine mercies manifested from the earliest years of life, vers. 5-8, (3) A prayer that God would still preserve him as old age came on; a prayer that God would interpose in his behalf, and enable him still to be useful to the Avorld, — to that generation, and to the generations to come, vers. 9-18. (4) The expression of a confident expectation that his prayer would be answered, and that God would be merciful to him, vers. 19-21. (5) The expression of a purpose to offer praise to God as a suitable return for the mercies of the past, and for all that he hoped to receive in time to come, A-ers. 22-24.

2 Deliver me in thy rigliteousness, and cause me to escape: incline tliine ear ' unto me, and save me.

3 Be thou ^ my strong habitation, whereunto '» I may continually resort: thou hast given commandment to save me; for

me never he 'put to confusion. Let me never be ashamed; that is, Let me not be so disappohited iu the trust that I repose in thee as to have occasion to feel ashamed that I have done it.

2. Deliver me in thy righteousness. See Notes on Ps. xxxi. 1. The first three verses of this psalm seem in fact to have been taken, with slight variations, from the first three verses of Ps. xxxi. ^ And cause me to escape. That is, from impending dangers; from the power of my enemies. ^ Incline thine ear unto me. In Ps. xxxi. 2, this is, " Bow down thine ear to me." The idea is the same. See Notes on that place. Comp. Notes on Ps. xvii. 6. ^ And save me. In Ps. xxxi. 2, this is, ** Deliver me speedily."

3. Be thou my strong habitation. Marg., as in Heb., -Be thou to me for a rock of habitation. That is, a rock where I may safely make my abode, or to which I may resort and feel safe. In Ps. xxxi. 2, this is, " Be thou my strong rock, for an house of defence to save me." The idea is the same. See Notes on that passage, and compare Notes on Ps. xviii. 2. \ TVhereunto I may continually resort. Where I may take refuge at all times, in all circumstances of danger. ^ Thou hast given commandment to save me. There was some command, or some promise, on which the psalmist relied, or which he felt he might plead as the ground of his appeal. This may refer to some special promise or command made to the author of the psalm, — and, if the psalm was composed by

4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.

5 For thou art my hope, " O Lord God: thou art my trust from my youth.

David, there were many such; or the reference may have been to the general commands or promises made to the people of God as such, which he felt he was at liberty to plead, and which all may plead who are the friends of God. W^e cannot refer, as David could, to any special promise made to us as individuals; but, iu proportion as Ave have evidence of piety, we can refer to the promises made to all the people of God, or to all who devote themselves to him, as a reason why he should interpose in our behalf. In this respect the promises made in the Scriptures to the children of God, may be pleaded by us as if they were made personally to ourselves; for, if we are his, they are made to us, — they are intended for us. ^ For thou art my rocTc and my fortress. See Notes on Ps. xviii. 2.

4. Deliver me, O my God, out of the hand of the ivicked. It is, of course, not possible now to ascertain who are particularly referred to here. If David was the author of the psalm, they may have been any of the numerous enemies that he had in his life. ^ Out of the hand of the unrighteous and cruel man. Heb., "out of the palm." This means here the same as hand, and refers to the grasp which any one makes in taking hold of a thing by the hand.

5. For thou art my hope, O Lord Goi). The ground of my hope and my expectation is in thee. (1) I have no other help; no other defence; — but (2) I have confidence; on thee I do rely. ^ Thou art my trust from my youth. From my earliest jears.

6 By 0 ih.ee liave I been holden lip from the womb: thou art he that took me out of my mother's bowels: my p praise shall he continually of thee.

7 I am as a wonder « unto many: but thou art my strong

8 Let my mouth be filled unth thy praise and ivith thy honour all the day,

9 Cast me not off in the time of old age: forsake me not when my strength faileth.

The meaning is, that he had always trusted in God, and had always found him a helper. All that he was, and all that he possessed, he owed to God; and he felt now that God had been his protector from his earliest years. Perhaps it could not be shown certainly from this expression that he meant to say he had actually trusted in God from his youth, for the language means no more than that God liad actually protected him; and holden him up, and had continually interposed to save and keep him. As God had always been his Protector, so he felt that he might come to Him now, and put his trust in Him.

6. By thee have I been holden up from the icomh. From the beginning of my existence. The idea in all this i*, that, since God had sustained him from his eai-liest years, — since he had shown his power in keeping him, and manifested his care for him, there was ground to pray that God would keep him still, and that he would guard him as old age came on. The sentiment in this verse is substantially the same as in Ps. xxii. 9, 10. See Notes on that passage. ^ My praise shall be continually of thee. My praise shall ascend to thee constantly. 1 will not cease to praise thee. Comp. Xotes on Ps. xxii. 25.

7. / am as a tvojider unto many. The word here rendered iconder — npi73, mophaith — means properly a miracle, a prodigy; then things that are fitted to excite wonder or admiration; then, a sign, a token. See Notes on Isa. viii. 18. The meaning here is, that the course of tilings in regard to him — the Divine dealings towards him — had been such as to excite attention; to strike the mind as something unusual, and out of the common course, in the same way that miracles do. This might be either from the number and the character of the calamities which had come upon him; or from the narrow. escapes which he had had from death; or from the frequency of the Divine intervention in his behalf; or from the abundant mercies which had been manifested towards liim. The connexion makes it probable that he refers to the unusual number of afflictions which had come upon him, and the frequency of the Divine interpositions in his behalf when there was no other refuge, and no other hope. % But thou art my strong refuge. See Notes on Ps. xviii. 2. That is, God had been his Protector, his hiding-place.

8. Let my mouth he filled. This is an appeal to himself, in view of the goodness of God, to praise him always. See Notes on Ps. xxxv. 28. ^ With thy praise. With the expressions of praise. ^ And with thy honour all the day. With such expressions as shall promote thy glory, and make thy honour known.

9. Cast me not off in the time of old age. When old age comes with its infirmities; its weaknesses; its trials. When my strength fails me; when my eyes grow dim; when my knees totter; when my friends have died; when I ain no longer able to labour for my support; when the buoyant feelings of earlier years are no more; when my old companions and associates are gone, and I am left alone. Thou who didst watch over me in infancy; who didst guard me in childhood and youth; who hast defended me in manhood; who hast upheld me

10 For mine enemies speak against me; and they that ' lay wait for my soul take counsel »■ together,

11 Saying, God hath forsaken Lim: persecute and take him;

in the days of sickness, danger, bereavement, trouble, — do thou not leave nie wlien, in advanced years, I have peculiar need of thy care; when I have reason to apprehend that there may come upon me, in that season of my life, troubles that I have never known before; when I shall not have the strength, the buoyancy, the elasticity, the ardour, the animal spirits of other years, to enable me to meet those troubles; and when I shall have none of the friends to cheer me whom 1 had in the earlier periods of my course. It is not unnatural or improper for a man who sees old age coming upon him to pray for special grace, and special strength, to enable him to meet what he cannot ward off, and what Ire cannot but dread; — for who can look upon the infirmities of old age as coming upon himself but with sad and pensive feelings? Who would wish to be an old man? Who can look upon a man tottering with years, and broken down with infirmities,— a man whose sight and hearing are gone, — a man who is alone amidst the graves of all the friends that he had in early life, — a man who is a burden to himself and to the world, a man who has reached the *• last scene of all, that ends the strange eventful history," — that scene of

" Second cliildisliness and mere oblivion, Sans teetli, sans eyes, sans taste, sans everything," — that scene when one can say,

" I liave lived long enougli; my way of life Is fallen into the sear, the yellow'leaf; And that which should accompany old age, As lionour, love, obedience, troops of friends, I must not look to have," — who can think of all this, and not pray for special grace for himself should he live to see those days of in-

"firmity and weakness? And who, in for there is none to deliver him.

12 O God, be not far from me: O my God, make haste for my help.

13 Let them be confounded and consumed that are adver-

view of such infirmities, can fa!4 to see the propriety of seeking the favour of God in early years? Comp. Eccles. xii. 1-6. % Forsake me not tchen my strength faileth. As I may expect it to do, when I grow old. A man can lay up nothing better for the infirmities of old age than the favour of God sought, by earnest prayer, in the days of his youth and his maturer years.

10. Tor mine enemies speak against me. That is, they said substantially, as it is stated in ver. 11, that God had forsaken him, and that therefore they would arise and punish him, or treat him as an outcast from God. ^ And they that lay wait for my soul. For my life; or, to take my life. The margin here — as the Hebrew — is, xvatch, or observe. The watchers for my life; that is, they who watch lor an opportunity to take my life, or to destroy me. '^ Take counsel together. About the best means of accomplishing their object.

11. Saying, God hath forsakenhim. That is, God has given him over; he no longer protects him; he regards him as a wicked man, and we shall therefore not only be safe in our attempts upon his life, but we shall he justified in those attempts. \ Persecute and take him. It can be done safely now; it can be done with propriety. % For there is none to deliver him. He has no one now to whom to look; no one on whom he can rely. Abandoned by God and by man, he will be an easy prey. Comp. Notes on Ps. xli. 7, 8.

12. O God, he not far from me. See Notes on Ps. xxii. 11. ^ O my God, make haste for my help. See Notes on Ps. xl. 13.

13. Let them be confounded and

saries to my soul; let them be covered with reproach and dishonour that seek my hurt.

14 But I will hope continually, and will yet praise thee more and

15 My mouth shall show forth thy righteousness and thy salva-

tion all the day; for «I know not the numbers thereof.

16 I will go in the strength of the Lord God: I will make mention of thy righteousness, t even of thine only.

17 O God, thou hast taught me from my youth: and hitherto

consumed. See Notes on the similar passage in Ps. xxxv. 4. The sentiment in this verse is the same; the language is sliglitly varied. See also Ps. xl. 14, where the same sentiment occurs.

14. But I ti'lll hope continuaUy. I will always cherish hope; I will not give up to despair. I will trust in God Avhatever may be the number, the power, and the confidence of my enemies. None of these things shall make me despair, for as long as I have a God, I have every ground for hope. No man should despair who has God for his Friend. Comp. Ps. xlii. 5, 11; xliii. 5. *t[ And will yet praise thee more and more. Literally, I tvill add upon all thy praise. That is, I will accumulate it; I will increase it. He saw abundant cause in the past for praising God; he had such confidence in him, and he felt such an assurance that he would interpose in his behcdf, that he did not doubt that in the future dealings of God with him, he would have every reason to " add " to that praise.

15. My mouth shall shoio forth thy righteousness, etc. See Notes on ver. 8. The word righteousness here refers to the righteous character of God, particularly as manifested in his behalf; the word salvation refers to what God had done to deliver him from his dangers. ^ For I Jcnoio not the numbers thereof. That is, I cannot estimate tlie amount of thy f ivours; they are innumerable. See Notes on Ps. xl. 5.

16. I icill go in the strength of the Lord God. In my future journey through life; in my trials; in my duties; in my conflicts; in my temptations. Admonished in the past of my own w^eakness, and remembering how often God has interposed, I will hereafter lean only on his arm, and not trust to my own strength. But thus leaning on his arm, I icill go confidently to meet the duties and the trials of life. If one has the strength of God to lean on, or can use that strength as if it were his own, there is no duty which he may not discharge; no trial which he may not bear. The Hebrew here is, " I will come with the mighty deeds [more literally, strengths^ of the Lord God." The word is used to denote the mighty acts of Jehovah, in Deut. iii. 24; Ps. cvi. 2; Job xxvi. 14. De Wette proposes to render this, " I will go in the mighty deeds of Jehovah;" that is, I will sing (5f his mighty deeds. Rosenmiiller explains it, *' I will go into the temple to celebrate his praise there;'* that is, I will bring the remembrance of his mighty acts there as the foundation of praise. So Professor Alexander explains it. It seems to me, however, that our translation has expressed the true idea, that he would go in the strength of God; that he would rely on no other; that he would make mention of no other. Old age, trials, difficulties, arduous duties, w-ere before him; and in all these he would rely on no other strength but that of the Almighty. ^ / will make mention of thy righteousness, even of thine only. Of tliy just and holy character. I will allude to nothing else; I will rely on nothing else as the foundation of my hope, and as my encouragement in the duties and trials of life.

17. O God, thou hast taught vie from my youth. See vers. 5, 6. That have I declared thy wondrous works.

IS Now also ^ when I am old

1 Kiilo old age and grey hairs.

is, God had guided aud instructed him from his earliest years. He had made known to him his own heing and perfections; he had made his duty phiin; he had led him along the dangerous path of life. \ And hitherto have I declared. I have made known. That is, he had done this by public praise; he had done it by his Avritings; he had done it by maintaining and defending the truth. In all situations of life, up to that time, he had been willing to stand up for God and his cause. ^ Thy ivondrotis works. See Notes on Ps. ix. 1; xxvi. 7. Doings or acts which were fitted to attract attention; to awe the mind by their greatness; to inspire confidence by their wisdom.

18. Xow also when I am old and grey-headed. Marg., ttnto old age and grey hairs. This does not necessarily mean that he was then actually old and grey-headed, but it would imply that he was approaching that period, or that he had it in prospect. The time of youth was past, and he was approaching old age. The literal rendering would be, "And also uuto old age and grey hairs, do not forsake me." This is the prayer of one who had been fiwoured in youth, and "in all his former course of life, and who now asked that God would continue his mercy, and not forsake him when the infirmities of age drew on. ^ Forsake me not. Still keep me alive. Give me health, and strength, and ability to set forth thy praise, and to make known thy truth. See Notes on ver. 9. ^ Until I have shotced thy strength. Marg., as in Heb., thine arm. The arm is the instrument by which we execute a purpose, and it thus becomes a symbol of strength. % Unto this generation. Literally, to a generation. The reference is to the generation then hving; that is, the generation which

" and greyheaded, O God, forsake me not, until I have shewed 2 thy strength unto this genera-

liad come on the stage since he had reached manhood, — the generation — the new generation — which one who is approaching old age sees engaged in the active scenes of life, cultivating the fields, filling the offices, constructing the bridges and roads, manning the ships, occupying the dwellings, instead of those with wliom he was formerly associated, and who are now in their graves. His own generation — the companions of his own early years — had passed away. He had lived to speak to a new generation, and he was desirous that they should start on the journey of life with the advantage of his experience, as of one that had gone before. Each generation may thus enter on life with all the accumulated wisdom of the past; that is, as wise as those had become who had themselves had the experience, and treasured up results Irom the observations, of a long life. Society thus makes progress. One generation becomes wiser and better than the one which went before it, and the experience of all ages thus accumulates as the world advances, enabling a future age to act on the results of all the wisdom of the past. Man thus diflersfrom the inferior creation. The animals, governed by instinct alone, make no jirogress. Comp. Notes on Ps. xlix. 13. They profit neither by the wisdom, nor the follies of the past. The first robin built its nest of the same materials, and with as much art, as the robin does now; the first stock of bees constructed their cells with as nice and accurate adaptations, with matliematical precision as complete, as a swarm of bees will do now. Neither the bird nor the bee has learned anything by experience, by study, or by observation. — nor lays up, to transmit to future generations of birds or bees, the results of its own

tion, and tliy power to every one that is to come.

19 Thy righteousness also, O God, is very high, *' who hast done great things: O God, who

sagacity or observation. Not so with man. The result of the experiences of one generation goes into the general experience of the world, and becomes its capital; a new thought, or a new invention struck out by some splendid genius, becomes the common property of the race; and society, as it rolls on, gathers up all these results, as the Ganges or the Mississippi, rolling on to the ocean, gathers into one mighty volume all the waters tliat flow in a thousand streams, and all that come from rivulets and fountains, however remote. It is this which makes the life of a man so valuable in this woi'ld; this which makes it so desirable for a man, even when approaching old age, yet to live a little longer; for, as the fruit of his experience, his observation, his ripe wisdom, his acquired knowledge, he may yet suggest something, by writing or otherwise, which may add to the intelligence of the world; some principle which may be elaborated and perfected by the coming age. T[ And tJiy power. Thy greatness; majesty; glory. % To every one that is to come. To all future generations. That I may state truths which may benefit future ages. He who suggests one truth which the world was not in possession of before, is a benefactor to mankind, and will not have lived in vain, for that truth will do something to set the race forward, and to make the world better and happier. It is not a vain thing, then, for a man to live; and every one should endeavour so to live that the world may not be the worse — or may not go backward — by his living in it, but that it may be the wiser and the better: — not merely so that it may keep on the same level, but that it may rise to a higher level, and start off on a new career.

20 Thou, which hast showed me great and sore troubles, shalt '" quicken me again, and shalt

19. Thy righteousness also, O God, is very high. See Notes on Ps. xxxvL 5. The purpose of the psalmist is to exalt that righteousness as much as possible, and he, therefore, compares it with that which is high — the heavens — the highest thing of all. The literal rendering would be, " even to the high,^' or the height; that is, to the highest place. The passage is designed to express his confidence in God, in the infirmities and troubles which he must expect to come upon him with advancing years. % Who hast done great things. In his work of creation; in his providence; in his manifested mercy towards his people. He had done things so great as to show that he could protect those who put their trust in him. ^ O God, toho is like unto thee! Who can be compared to thee! See Notes on Ps. XXXV. 10. Comp. Notes on Isa. xl. 18. See also Ps. Ixxxix. 8; Ex. xv. 11; 2 Sam. vii. 22.

20. Thou, tvhich hast showed vie great and sore troubles. Or rather, Who hast caused us to see or experience great trials. The psalmist here, by a change from the singular to the plural, connects himself with his friends and followers, meaning that he had suffered with them and through them. It was not merely a personal atfliction, but others connected with him had been identified with him, and his personal sorrows had been increased by the trials which had come upon them also. Our severest trials often are those which affect our friends. If Shalt quicken me again. Literally, " Shalt return and make us live." The word quicken in the Scriptures has always this sense o^making to live again. See Notes on John v. 21; comp. Rom. iv. 17; 1 Cor. xv. 36; Eph. ii. 1. The plural form should have been retained here, as in bring me up again from tlie depths of the earth.

21 Thou shalt increase my greatness, and comfort me on every side.

22 I will also praise thee with the ^ psaltery, ^ even thy truth,

the former member of the sentence. The authors of the Masoretic punctuation have pointed this as if it were to be read in the singular, but the plural is undoubtedly the true reading. Alike in his affliction, and in his hope of the returning mercy of God, he connects himself here with those who had suffered with him. The language expresses firm confidence in the goodness of God, — an assurance that these troubles would pass away, and that he would see a brighter day. ^ And shalt bring me np again from the depths of the earth. As if he had been sunk in the waters, or in the mire. See Ps. cxxx. 1. The word here used means commonly wave, billow, surge; then, a mass of waters, a flood, the deep; then, a gulf, an abyss. The idea here is, that, instead of being on the mountain top, in a place of security, he had sunk down to the lowest point; he had, as it were, sunk into the very earth. Yet from that low estate he felt assured that God would raise him up, and place him in a condition of happiness and safety. This is one of the many instances which we have in the Psalms, where the psalmist in great trouble expresses the most entire confidence that God would interpose in his behalf.

21. Thou shalt increase my great' ness. Thou wilt not merely restore me to my former condition, but wilt enlarge my happiness, and wilt do still greater things for me. ^ And comfort me on every side. Literally, "Thou wilt turn thyself; thou wilt comfort me." The word also means to surround; to encompass (Gen. ii. 11, 13; 1 Kings vii. 21; Ps. xviii. 5); and the idea here may be that God would go around him^ or encircle

O my God: unto thee will I sing with the harp, y O thou Holy One of Israel.

23 My lips shall gi-eatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.

him, and would thus comfort him. This idea is expressed in our common version. It vvas the confident assurance of entire, or complete consolation.

22. I tvill also praise thee ivith the psaltery. Marg., as in Heb., %vith the instrument of psaltery. The Hebrew word is nebel. In Isa. v. 12 it is rendered viol. See Notes on that passage. It is rendered psaltery in 1 Sara. X. 5; 2 Sam. vi. 5; 1 Kings X. 12; and elsewhere. Comp. Notes on Ps. xxxiii. 2. If Even thy truth. I will make mention of thy truth and faithfulness in my songs of praise; or, I will celebrate these in connexion with appropriate music. *^ Unto thee loill I sing toith the harp. Heb., kinnor. See Notes on Isa. v. 12. Comp. Notes on Ps. xxxiii. 2. ^ O thou Holy One of Israel. The God of Israel or the Hebrew people; the God regarded by them as most holy, and worshipped by them as their God. This is the first time that this title occurs in the Psalms, but it is common in the Prophets, particularly in Isaiah. See Isa. i. 4; v. 19, 24; x. 20; xii. 6. It occurs also in Ps. Ixxviii. 41; Ixxxix. 18.

23. My lips shall greatly rejoice, etc. My lips will seem to be happy In the privilege of celebrating tlie praises of God. ^ And my soul, ivhich thou, hast redeemed. Comp. Ps. xxxiv. 22. The word soul here seenis to be employed to denote the soul jDroperly, as we understand the word — the immortal part. The usual meaning of th#^vord, in the Psalms, however, is life, and it is possible that the psalmist meant merely to say here that the life which had been spared should find pleasure in celebrating the praises of

24 My tongue also sliall talk of thy rigliteoTisness all the day long: for they are confounded,

God; but there is no impropriety in supposing that he has reference to his higher — his immortal — nature.

24. My tongue also shall talk of tJiy righteousness. Thy righteous cliaracter; the truthfulness, the goodness, the fidelity which thou hast manifested in delivering me. The word rendered talk means properly to meditate; then, to think aloud, to talk to oneself; and the idea may be, that his mind would be so full of the subject that he would give utterance to his thoughts in audible expressions when alone. It denotes fulness of heart, and language naturally flowing out from a full soul. % All the day long. Continually. This shall occupy my mind at all times. See Notes on Ps. i. 2. ^ For they are confounded, etc. That is, they are put to confusion; they are disappointed in their hopes; they are defeated in their plans. The psalmist sees this to be so certain that he speaks of it as if it, were already done. The Psalms often conclude in this way. They begin in trouble, tliey end in joy; they begin in darkness, they end in light; they begin with a desponding mind, they end with a triumphant spirit; they begin with prayer, they end in praise. On the language used here, see Notes on ver. 13. On such a close of the Psalms, see Ps. iii. 7,8; vi. 9, 10; vii. 17; xvii. 15; xxii. 30, 31; xxvi. 12; xlii. 11; xliii. 5; Iii, 8, 9.

The title of this psalm, in the origmal, is sijiiply " For Solomon." The words ^^ a psalm" are supplied by the translators. In the margin this is '•'■ of;" to wit, of Solomon, — as if Solomon Avcre the A^niter. Prof. Alexander renders it, " By Solomon," and supposes, of coqpjsc, that lie was the author. The Scptuagmt renders it, " For " — ei? — " Solomon." So the Latin Yulgntc^: "In Salomonem." The Syriae: '" Of David; when he constituted Solomon Idu'?."

for they are brought unto shame, that seek my hurt.

Luther: "Of Solomon." It is true that the Hebrew in the title is the same which is used in other psalms Avhere the author is designated, as in Ps. Ixviii., Ixix., Ixx., and elsewhere, " of David;" in Ps. Ixxiii., Ixxiv., and elsewhere, " of Asaph," etc.; and it is true that the mode of expression would most naturally convey the idea that Solomon was the author; but it is also true that this construction is not necessary, as is shown by the fact that it is understood other^vise by the Septuagint, the Latin Vulgate, the Syriac, and by the author of the Chaldee Paraphrase. No one can doubt that the Hebrew is susceptible of this latter interpretation, (see Gescnius on the letter •), and that the translation "/or Solomon" is a fan* rendering. The contents of the psalm also demand this construction here. It is wholly improbable that Solomon would pen the predictions in the psalm as referring to himself; but not at all improbable that Da"\T.d would utter these predictions and prayers in reference to his son about to ascend the throne. The language of the psalm is every way appropriate to the supposition that it was composed by David in "siew of the anticipated glories and the peaceful reign of his son and successor, as an inspired production indicating what that reign would be, and looking onward to the still more glorious and peaceful reign of the Messiah as Idng. It seems to me, therefore, that the evidence is sufficiently clear that the psalm was composed in reference to Solomon, and not by him; and, if so, the most natural supposition is that it was composed by David. The evidence, indeed, is not positive, but it is such probable evidence as to leave little room for doubt.

It is a question of much importance whether the psalm had origmal reference to Solomon alone, or whether it had a reference to the Messiah, and is to be reckoned among the Messianic psalms. That it was applicable to the reign of Solomon, as a reign of peace and prosperity, there can be no doubt, and there seems to be as little reason to doubt that it was intended to describe his reign, and that the principal images in the psalm are taken from Avhat it was foreseen would characterise his government; but that it also had reference to the Messiah, and to liis reign, will be apparent, I think, from the following considerations: —

(1) The t(?Stimony of tradition. Thus the ancient Chaldee Paraphrase, which undoubtedly gives the prevailing opinion of the ancient Jews, regards it as referring to the Messiah. The first verse of the psalm is thus rendered in that Paraphrase: " 0 God, give the knowledge of thy judgments to the king the Messiah — Nn^liitt SS^lp^ — and thy righteousness to the sons of David the king." The older Jewish writers, according to Schottgen, agreed in applying it to ti»e Messiah.

(2) The fixct that it is not applicable, in the fulness of its meaning, to the reign of Solomon. It is true that the psalm describes the general characteristics of that reign as one of peace and prospex'ity; but it is also true, as will be seen in thi? progress of the explanation of the psalm, that there are passages in it which cannot be well applied to him, or wliich have a fulness of meaning— an amplitude of signification — which requu'cs an application to some other state of things than that which occuiTed under liis rule.

(3) The psalm is applicable to the Messiah, and accords in its general character, and in the particular expressions, with the other descriptions of the Messiah in the Old Testament. Comp. vers. 2, 4, with Isa. xi. 4; — ver. 3, w'ith Isa. Lx. 6; — ver. 5, with Isa. ix. 7. See also vers. 8, 11, 17. It will be shovra in the exposition of these verses that they accui-ately describe the state of things under the Messiah, and that they cannot be literally applied to the reign of Solomon.

(4) it may be added that this interpretation is in accordance with the prevalent style of the Old Testament. No one can doubt, however the fact may be explained, that the writers of the Old Testament did look forward to a remarkable personage who was to appear in the future. Whether the reality of the inspii'ation of the Prophets is admitted or denied, they somehow had conceived that notion, and this idea is constantly manifesting itself in their writings. The}- delight to dwell upon the prospect of his appearing; they dwell with pleasure on his characteristics; they turn to him in times of national ti'ouble; they anticipate final deliverance under him alone. They describe him as clothed with regal magnificence; they exalt him to the highest rank; they represent him as mcst beautiful in character, and most mighty in power; they apply to him the most exalted names; — priest; prophet; prince; king; wamor; angel; God. We are not surprised to find the sacred writers recun-ing to this idea at any time, Avhatever may be the subject on which they are writmg; and to think of the Old Testament without a Messiah, would be much the same as to think of the Iliad without Achilles; or the iEneid without iEneas; or " Hamlet" without Hamlet. It is for those who deny the inspiration of the Prophets to explain how this idea sprang up in their minds; they cannot deny the fact that it was there. There is, perhaps, no part of the Old Testament where this is more manifest than in the psalm before us. It bears all the marks of having been composed under the influence of such an idea. The psalm consists of two parts: —

I. A description of the reign of the "king" — the Messiah. That reign would be

(1) A reign of righteousness. Justice would be done to all; the poor and down-trodden would be protected; prosperity would attend the righteous; the whole coulee of the administration would be in favour of viitue and religion, vers. 1-7-

(2) The reign would be universal, vers. 8-11. The king w^ould have dominion fi-om sea to sea; foreign princes would send him presents; all kings would bow down before him; and all nations would serve him.

(3) It would be a reign of benevolence; a reign that Avould have special regard for the poor, the napdv, and the oppressed, vers.

(4) It would be perpetual; it would spread afar, and endure for ever, vers. 15-17.

II. The doxologj^, vers. 18, 19; — a doxology eminently appropriate in view of tlfe prospective glories of the reign of the Messiah. For such a kingdom, for such a I'eign of glory and beneficence, for such mercy shown to mankind in the prospect of setting up such a dominion, it was meet that tlic heart should be filled with adoration, and that the

GIYE - the king thy judgments, O God, and thy righteousness unto the king's son.

lips should pour forth blessings on the name of God.

To the psalm a postscript is added, (ver. 20), intimating that this was the close of the collection of psalms ascribed to David. On the meaning of this, see Notes on the verse.

1. Give ike hlng. Supposing the psalm to have been composed by David in view of the inauguration of his son and successor, this is a praj^er that God would bestow on him the qualifications which would tend to secure a just, a protracted, and a peaceful reign. Though it is to be admitted that the psalm was designed to refer ultimately to the Messiah, and to be descriptive of Ids reign, yet there is no impropriety in supposing that the psalmist believed the reign of Solomon would be, in some proper sense emblematic of that reign, and that it was his desire ihe reign of the one mighty as far as possible, resemble that of the other. There is no improbability, therefore, in supposing that the mind of the psalmist might have been directed to both in the composition of the psalm, and that while he used the language of prayer for the one, his eye was mainly directed to the characteristics of the other. % Thy judgments. Knowledge; authority; ability to execute thy judgments, or thy laws.s That is, he speaks of the king as appointed to administer justice; to maintain the laws of God, and to exercise judicial power. It is one of the primary ideas in the character of a king that he is the fountain of justice; the mab«(r of the laws; the dispenser of right to all his subjects. The oiRcers of the law administer justice under him; the last appeal is to him. ^ And thy righteousness. That is, Clothe him,

2 He « shaU judge thy people with righteousness, and thy poor with judgment. t>

3 The mountains * shall bring ]Deace to the people, and the little hiUs, by righteousness.

in the administration of justice, with a righteousness like thine own. Let it be seen that he represents thee; that his government may be regarded as thine own administration through him. *1[ Unto the king's son.y Not only to him, but to his successor; that is, let the administration of justice in the government be perpetuated. There is no improbability in supposing that in this the psalmist may have designed also to refer to the last and the greatest of his successors in the line — the Messiah.

2. He shall judge thy people tvith righteousness. On this verse see Notes on Isa. xi. 3, 4. The fact that this so entirely accords with the description in Isa. xi., which undoubtedly refers to the Messiah, has been alluded to above as confirming the opinion that the psalm has a similar reference.

3. The mountains shall bring peace to the people. The idea in this verse is that the land would be full of peace and the fruits of peace. All parts of it would be covered with the evidences that it was a land of quietness and security, where men could pursue their callings in safety, and enjoy the fruit of their labours. On the mountains and on all the little hills in the land there would be abundant harvests, the result of peace (so strongly in contrast with the desolations of war) — all showing the advantages of a peaceful reign. It is to be remembered that Judea is a country abounding in hills and mountains, and that a great part of its former fertility resulted from terracing the hills, and cultivating them as far as possible towards the summit. The idea here is, that one who should look upon the land, — who could take in at a glance the whole

4 He shall judge tlie poor of tlie people, lie shall save the children of the needy, and shall break in pieces the oppressor.*^

5 They shall fear thee as long

country, — would see those mountains and hills cultivated in the most careful manner, and everywhere bringing forth the productions of peace. Comp. Ps. Ixv. 11-13. See also Notes on Ps. Ixxxv. 11, 12. t ^ticl the little hills, hy righteousness. That is. By the prevalence of righteousness, or under a reign of righteousness, the little hills would furnish illustrations of the influence of a reign of peace. Everywhere there would be the effects of a reign of peace. The whole land would be cultivated, and there would be abundance. Peace always produces these blessings; war always spreads desolation.

4. He shall judge the poor of the people. The afflicted; the downtrodden; the needy. He would vindicate their cause against their oppressors; his reign would be one of impartial justice, under which the rights of the poor as well as of the rich would be respected. See Notes on Isa. xi. 4. *f[ He shall save the children of the needy. Those in humble life; those most likely •to be oppressed by others; those who have no natural protectors. ^ And shall break in pieces the oppressor. Shall subdue, or destroy, those who live to oppress others. See Notes on Ps. xii. 5.

5. They shall fear thee. That is, men shall fear thee, or thou shalt be feared, or reverenced. The idea is, that his reign would continue, or that he would be obeyed during all the time here mentioned. ^ As long as the sun and moon endure. Literally, '• With the sun, and before the moon;" that is, as long as they have the sun with them, or have it to shine upon them, and as long as they are in the presence of the moon, or have its light. In other words, they would continue to the end of time; as the sun and moon endure, throughout all generations.

6 He shall come down like rain upon <^ the mown grass; as showers that water the earth.

or to the end of the world. It does not denote eternity, for it is not assumed in the Bible that the sun and moon will continue for ever; but the idea is, that as long as the sun shall continue to shine upon the earth— as long as men shall dwell upon the earth — the kingdom would be perpetual. There would be no change of dynasty; no new empire would arise to displace and to supersede this. This would be the dynasty under which the affairs of the world would be wound up; this the kingdom which would be found at the consummation of all things. The reign of the Messiah will be the fnal reign in tha earth; that under which the affairs of earth will close, ^ Throughout all generations. While the generations of men dwell on the earth.

6. Jle shall come doton. That is. The influence of his reign will be like fertilising showers. The word" ^e" in this place might have been " it," referring to his reign, or to the influence of his government. % Like rain ttpon the moion grass. The word rendered moivn grass — f3, gaiz — means properly a shearing, and is applied ill Deut. xviii. 4, and Job xxxi. 20, to a fleece of wool. So it is understood here by the Septuagint, by the Latin Vulgate, l)y the Syriac, and by Luther; and, in accordance with this, it has been supposed by some that there is an allusion to the dew that descended on the fleece spread out by Gideon, Judges vi. 37. The Chaldee Paraphrase renders it, *' As the grass that has been eaten off by locusts;" where the idea would be that after locusts have passed over a field, devouring everything, when the rain descends the fields revive, and nature again puts on the nppearance of life. This idea is adopted by