Notes on the Old and New Testaments

2 3 When I shall receive the

of national danger; a time when there may have been other aspirants for the throne; a time when wicked and powerful men had combined for the purpose of usurping the authority, and setting aside the legitimate claimant to power, or when there seemed to have been a universal dissolution of authority, or general anarchy. See ver. 3, " The earth and all the inhabitants thereof are dissolved." Comp. vei-s. 4, 0. In these circumstances, in this general rebellion, in tliis time of resistance to lawful authority, and of combination and conspiracy against right, tlie speaker in the psalm expresses confidence in God as the source of all authority (ver. 6); as the "Judge" (ver. 7); as a God in whose hand is a cup of punishment which he will administer to all wicked men, ver. 8. The psalm., thereforey expresses confidence in God in the endeavour to assert the claims of legitimate authority.

Another, and a more common view, however, has been taken of the psalm, which is, that it refers to God as the Euler among the nations, and as asserting that he will in due time take vengeance on those who are in rebellion against him. This is the view of De Wette, Prof. Alexander, Luther, and others. It was also the view taken by the translators of the Septuagint, and the Latin Vulgate. Comp., however, Notes on ver. 2.

lows: — (1) A purpose of the author of the psalm to praise God for the manifestation of his wondrous works, ver. 1. (2)' His purpose when he should "receive the congregation," or should be invested with authority, to judge uprightly, or to discharge his duties with fidelity, ver. 2. (3) A statement of the existing disorder and confusion, as if the very structure of society was broken up, ver. 3. (4) Advice addressed to the authors of the prevailing disorder not to pursue their plans of evil (vers. 4-8), for two reasons: — {a) Promotion or success must come from God, or from his counsels, and not by chance, or by any laws of nature (vers. 6, 7); and {py because

God is a righteous Judge, and the wicked can expect nothing but punishment at his hand, ver. 8. (5) A purpose to prsCise God, in view of the fact that all the power of the wicked would be broken, but the power of the righteous would be maintained and exalted, vers. 9, 10.

1. TJnio thee, O God, do toe give thanks. We, the people; language which would be appropriate to public thanksgiving, — showing that the psalm was designed for public use. The reasons for this public thanksgiving are stated in the suhsequent part of the psahn. % Do ice give thanks. The repetition is emphatic. The idea is, that the occasion was one for special thanksgiving. ^ For that thy name is near. Literally, " and near is thy name." The word name is often used to designate the person himself; and the idea here is, that God was near; that he had manifested himself to them in some special manner, and that for this there was occasion of praise. Comp. Jer. xxiii. 23. ^ Thy wondrous toorJcs declare. Or, " They declare thy wondrous works." The Septuagint renders it, " I will declare all thy wondrous works." The Latin Vulgate, " We will declare thy wonders." Luther, " We will declare thy wonders, that thy name is so near." Prof, Alexander, " They recount thy wonders." The meaning seems to be, " They," that is, the people, " declare thy wondrous works." Thy marvellous doings constitute the foundation for praise — for the praise now offered.

2. When I shall receive the congregation. The marginal rendering is. Take a set time. The phrase is thus rendered in most of the versions. So the Septuagint, " When I take the time " — oTCK-v \a/3w Kaipbp. So the

Vulgate, " When I accept the time.*^ So Luther, " When in its own time." So De Wette, "When I take the time." According to this interpretation, this is the language of God, as if implying that, although "tlie earth" was then "dissolved," or although disorders were allowed to exist, yet he would take a set time, or take the appointed time for judgment, and would pronounce a sentence on the conduct of men, and deal with them in a righteous manner, punishing the rebellious, and vindicating his own cause. The proper interpretation of the passage turns on the meaning of the Hebrew word rendered in the text congregation — "I^ITO moaid. See the word explained in the Notes on Ps. Ixxiv. 8. It may mean a set time, an appointed season, 1 Sam. xiii. 8, 11; or a coming together, an assembly, Job xxx. 23; or a place of assemblage, as the tabernacle, etc.; Ex. xxvii. 21; xl. 23; Ps. Ixxiv. 8. It may, therefore, be apphed to the congregation of the Jewish people — the nation considered as an assemblage for the worship of God; and the idea of talcing this, or receiving this, may be applied to the act of assuming authority or sovereignty over the people, and hence the language maj' be used to denote the entrance on the discharge of the duties of such sovereignty. The language would be applicable to one who had the right of such an elevation to power — a prince — an heir apparent, — in a time when his right was disputed; when there was an organized opposition to him; or when the nation was in a itate of anarchy and confusion. It seems to me that this supposition best accords with the proper meaning of the language, and with the scope of the psalm. ^ I will judge uprighth/. I will put down all this opposition to law. I will deal with exact justice between man and man. I will restore

3 The earth and all the inhabitants thereof are dissolved: I bear np the pillars of it. S^ah.

4 I said unto the fools, Deal

order, and the supremacy of law, to the state. The language, therefore, according to this interpretation, is not the language of God, but that of a pi'ince having a right to the throne, and about to ascend it in a time of great misrule and disorder.

3. The earth aiid all the inhabitants thereof are dissolved. The word rendered dissolved means properly to melt, to flow down; then, to melt away, to pine away, to perish. Isa. lxiv\ 7; Job xxx. 22; Nahum i. 5; Ps. cvii. 26. Here it means that there was, as it wei'e, a general breaking up of things; or that none of the institutions of the land seemed to have any stability. There seemed to be no government, but universal anarchy and confusion. % I hear up the pillars of it. Of the earth; of society. The earth here is compared with an edifice supported by pillars. Comp. Judges xvi. 26; 1 Sam. ii. 8; 1 Tim. iii. 15. As applied to a prince or ruler, this means that the permanent structure of the state, the welfare of society, depended on his administration. If, according to the view of others, it is applied to God, the meaning is, that as he upholds the world, there cannot be permanent misrule; that amidst all the commotions of earth, and all that seemed to threaten ruin, his hand sustained all, and he would not allow things to proceed to permanent disorder. In the former case, the assertion would be true if a prince felt that he had power to support the government, and to restore order; in the latter case, it must be true, for God sustains the earth, and as he can check disorder when he shall judge it best to interpose, so he will not permit it ultimately to prevail. ^ Selah. A musical pause. See Notes on Ps. iii. 2.

4. I said unto the fools. To the wicked men in rebellion. Folly and wickedness in tlie Bible are synonymous terms, as they are identical in

not foolishly; and to tlie wicked, Lift not up the " horn:, 5 Litt not up your horn on high: speak not with a stiff neck.

fact. See Notes on Ps. xiv. 1. *|f Deal not foolishly. Act not foolishly; cufry not out yoxir wicked plans. Do not pursue your schemes of wickedness and folly, for they cannot be successful, and they will only tend to involve you in ruin. ^ And to the tvicked. The wicked men engaged in rebellion — cither against a lawful human government, or against God. % Lift not up the horn. The horn is a symbol of strength. Comp. Job xvi. 15; Dan. vii. 7, 8, 11, 21; viii. 5, 8, 9, 21. This is to be understood as the language of the person represented as speaking in the psalm — ■whether a prince, or whether God himself. It is counsel addressed to the wicked, that they should not attempt to put forth their strength in the accomplishment of their evil purposes. The reason given for this is stated in ver. 6, viz. that success does not depend on chance, or on human power, but must come from God.

5. Lift not np your horn on high. In a proud, self-confident, arrogant manner. % Speak not with a stiff neck. With arrogance and pride; in a haughty, imperious manner. The word rendered stiff (literally a necJc of stiffness) — pl^^j <^thaJc — means properly bold, impudent, wicked; and the idea is that of speaking as those do Avho are impudent, shameless, bold, licentious, — indicating confidence in themselves, and a reckless disregard of truth and of the rights of others. The Septuagint and the Vulgate render it, "And speak not unrighteousness against God."

6. For promotion. The word here used in the original, and rendered* promotion — Q^nn, harim—\s susceptible of two quite different significations. According to one — that which is adopted by our translators — it is the infinitive* (Hiphil) of Q^l, rxim, to raise — the word used in vers. 5, 6,

6 For promotion cometh neither from the east, nor from the west, nor from the ^ south:

and there rendered lift up. Thus it would mean, that to lift up is not the work of men, or is not originated by the earth — does not originate from any part of it, east, west, or south, but must come from God alone. According to the other view, this word is the plural of in, har, mountain, and would mean that something — (something understood — i\.s judgment) — comes not " from the east, nor the west, nor from the desert of mountains," the mountainous regions of the south, but must come from God. The Septuagint, the Latin Vulgate, and the ancient versions generally, adopt the latter interpretation. De Wette renders it as our translators have done. This interpretation — rendering it promotion — seems to be the true one, for in the two previous verses this was the prominent idea — a caution against attempting to lift themselves np, or to exalt themselves, and in this and the following verse a reason is given for this caution, to wit, that the whole question about success or prosperity depends not on anything here below; not on any natural advantages of situation, or on any human skill or power; but on God alone. It was in vain, in regard to such an object, to form human alliances, or to depend on natural advantages; and therefore men should not depend on these things, but only on God. ^ Neither from the east. Literally, yrowi the outgoing; i. e. oi the sun. The meaning may either be that success would not depend on any natxu-al advantages of country furnished in the East; or that the persons referred to were seeking to form alliances with an Eastern people, and then the statement would be that no such alliances would of themselves secure success. ^ Nor from the west. The setting; that is, the place where the sun goes down. This also may

7 But God is the judge; lie p putteth. down one, and setteth up another.

8 For in the hand of the Lord there is a cup, ^ and the Avine is

red; it is full of mixture, and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.

refer either to the natural advantages of a Western country, or to some alliance wliicli it was intended to form with the people there. % Nor from the south. Marg., as in Heb., desert. The reference is to the rocky and barren regions south of Palestine, and the allusion here also may be either to some natural advantages of those regions, or to some alliance which it was proposed to form.

7. But God is the judge. All depends on him, not on the natural advantages of a country; not on human strength, human skill, or human prowess. Whatever may be the natural resources of a country; whatever may be the enterprise, the numbers, or the valour of its inhabitants; whatever alliances of peace or war they may form with other nations, yet success depends on God. He presides over all; he can give success when it is least expected; and he also can humble men when they have made the most ample preparations for success, and anticipate it in the most confident manner. ^ He putteth dozen one, and setteth up another. Literally, " This one he humbles, and this he exalts." This is true alike of an individual or a nation. The word rendered setteth tip is the same Avhlcli is used in vers. 4, 5, 6, rendered " Lift up," and "promotion." The idea is, that in the matter of " lifting up," or "promotion," all depends on God. He is a sovereign, and he confers exaltation, whether of an individual or a nation, as he pleases.

8. For in the hand of the Lord, etc. The general idea in this verse is, that God holds in his hand a cup for men to drink; a cup whose contents will tend to prolong life, or to cause death. See the idea iu this passage fully explained in the Notes on Job xxi. 20;

^ And the toine is red. The word here used — iTOfT. hhamar — may mean either to boil up, or to be red — from the idea of boiling, or becoming heated. The Septuagint and the Vulgate render it, "And he pours it out from this into that;" that is, he draws it ofi', as is done with wine. The true idea in the expression is probably that \t ferments; and the meaning maybe that the wrath of God seems to boil like fermenting liquor. ^ It is full of mixture. Mixed with spices, in order to increase its strength; or, as we should say, drugged. This was frequently done in order to increase the intoxicating quality of wine. The idea is, that the wrath of God was like wine whose native strength, or power of producing intoxication, was thus increased by drugs. ^ And he poureth out of the same. He pours it out in order that his enemies may drink it; in other words, they reel and stagger under the expressions of his wrath, as men reel and stagger under the influence of spiced or drugged wine. ^ But the dregs thereof. The lees — the settlings — what remains after the wine is racked off. See Notes on Isa. xxv. 6. This would contain the strongest part of the mixture; and the idea is, that they would drink the wrath of God to the utmost. ^ All the xoicked of the earth. Wicked men everywhere. The expression of the wrath of God would not be confined to one nation, or one people; but wherever w'icked men are found, he will punish them. He will be just in his dealings with all men. *i Shall tvring them out. Wine was kept in skins; and the idea here is, that they would wring out these skins so as to get out all that there was in them, and leave nothinci: remaining. The

9 But I will declare for ever; I will sing praises to the God of Jacob.

10 All ♦■ the horns of the

wicked also will I cut off; hut the horns of the righteous shall be exalted.

wrath of God would be exhausted in the punishment of wicked men, as if it were all ivrung out._^ % And drink them. Not merely the wine; but the dregs; all that there was. Wicked men will suffer all that there is in the justice of God.

9. But I ivill declare for ever. I, — the author of the psabn. I will make known at all times the character of God, and will declare the truth respecting his works and ways. The particular mode as referred to here, was praise. ^ / tvill sing praises to the God of Jacob. The God whom Jacob worshipped; the God who proved himself to be his Friend, thus showing that he is the Friend of all that trust in him. See Notes on Ps. xxiv. 6.

10. All the horns ofthetvicJced, etc. See Notes on ver. 4. The meaning is, 1 will destroy all their power. This, too, may refer to the author of the psalm, supposed to be a prince or ruler about to ascend the throne, and to assert his rightful authority. This indicates his purpose in regard to his administration (comp. ver. 2); the principles on which he would administer his government. It would be an administration under which the wicked would be punished, and Avhere the righteous would be protected. In this manner it would be an emblem of the administration of God. All just human governments are founded on the same principles as the government of God. Men have only to apply to the affairs of civil society the principles on which God governs the universe, to constitute the most perfect human administration. Those which come nearest to that, most nearly approximate perfection; and civil governments will reach their end, and accomplish their design, only when those principles shall be universally applied among men.

This psalm is one of those which in the title are ascribed to Asaph (see Introduction to Psalm Ixxiii.), and there is no reason to call in question that statement. On the phrase "To the chief jNIusician on Neginoth," see Introd. to Ps. iv.

The occasion on which the psalm Avas composed is not stated, and cannot now be ascertained. The Septuagint regards it as having had reference to the Assyrians— tf'Sf; 7rpo5 Toi^ 'A(T<njpLov — " An ode to the Assyrian." So the Latin Vulgate; Canticum ad Assyrios. This is the opinion adopted also by Jarchi. The title in the Syriac version is, " "Wlien Kabbah of the Ammonites was laid Avaste; and farther it describes the judgment of the Messiah against the wicked." Grotius supposes that it was intended to describe the victory over the Ammonites. Riidinger ascribes its composition to the time of the Maccabees. l)e Wette supposes that it refers to some late period of the Jewish history, but that the particular time is unknown. It would be vain to attempt to ascertain with any certainty the particular occasion on which the psalm was composed. It was evidently on some occasion when an attack had been made on " Salem," that is, on Jerusalem (vers. 2, 3), and when that attack had been repelled, and the enemy had been driven back. Many of the circumstances in the psalm would agree avcII with the account of the invasion of the Assyrians under Sennacherib, but there were many other occasions in the Jewish history to which it would, in like manner, be applicable.

The psalm is a song of praise for deliverance from an enemy. The contents are as follows: — I. The fact that God had made himself known in Judah., or to the Jewish people, — or, that he had manifested himself to them in a remarkable manner, ver. 1. II. The fact that he had showed this in a special manner in "Salem," the capital of the nation, — referring to some particular time in w^hich this was done, ver. 2. III. The manner in which he had done this, — by breaking the aiTOws of the bow, and the shield; by showing that his power was

To tlie cliief Musician on Neglnoth. A Psalm or Song 1 of Asapli.

N « Jiidah * is God known; Ms name is great in Israel. 2 In " Salem also is his taber- superior to all the defences -which men had set up; and by overcoming entirely the invading foe, vers. 3-6. IV. The fact that, on this account, God was to be feared and reverenced, vers. 7-9. V. The statement of a great truth, and a most important principle, which had been particularly illustrated by the occurrence; to wit, that the wrath of man would be made to praise God, and that the remainder of ^^^•ath he would restrain, ver. 10. YI. A call on all men to acknowledge God in a suitable manner, h\ bringing presents, and by standing in awe of Mm, vers. 11, 12.

1. In Jv.dah is God Icnoion. That is, he has made himself known there in a special manner; he has evinced his watchful care over the city so as to demand a proper acknowledg'- ment; he has manifested himself there as he has not elsewhere. It is true that God is known, or makes himself known everywhere; but it is also true that he does this in some places, and at some times, in a more marked and striking manner than he does in other places and at other times. The most clear and impressive displays of his character are among his own people, — in the church. ^ His name is great in Israel. Among the people of Israel; or, among his own people. The meaning here is, that, by some act referred to in the psalm, he had so displayed his power and his mercy in favour of that people, as to make it proper that his name should be exalted or praised.

2. In Salem also. This was the ancient name for Jerusalem, and is evidently so used here. It continued to be given to the town until the time of David, when it was csWe^ii Jerusalem. See Notes on Isa. i. 1. The word properly means peace, and is so rendered hex'e by the Septuagint, — iv

3 There *' brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.

4 Thou art more glorious and

(ipi]vy 6 TOTiOQ nvrov —?iis place is in peace. There may have been an allusion here to that ancient signification of the name, as being more poetical, and as suggesting the fiict that God had restored peace to the city and nation when invaded. \ Is his tabernacle. The tent, or sacred place where he is worshipped. Salem or Jerusalem was made the place of public worship, and the ark removed there by David, 2 Sam. vi. 17. H And his dwellingplace in Zion. That is, on Mount Zion, — the portion of Jerusalem in which David built his own palace, and which he made the place of public worship. This remained so until the temple was built on Mount Moriah; see Xotes on Ps. ii. 6; comp. Ps. ix. 11; xlviii. 12; Ixv. 1.

3. There hraJce he the arroios of the loiv. That is, in Salem, or near Salem. The language is such as would be used in reference to invaders, or to armies that came up to storm the city. The occasion is unknown; but the meaning is, that God drove the invading army back, and showed his power in defending the city. The phrase " the arrows of the bow," is literally, the lightnings of the hoiv, — the word rendered arrotvs meaning properly ^a?ne; and t\\ex\, lightning. The idea is, that the arrows sped from the bow with the rapidity of lightning. ^ The shield. Used for defence in war. See Ps. v. 12; xxxiii. 20; comp. Notes on Eph. vi. 16. IT And the sicord. That is, he disarmed his enemies, or made them as powerless as if their swords were broken. % And the battle. He broke the force of the battle; the strength of the armies drawn up for conflict.

5 The stout-hearted '" are spoiled, they have slept -^ their sleep; and none of the men of might have found their hands.

— "liS3, naor — is from the verb which means to shine, to give light, and the word would properly refer to a hnninous or shining object — as the sun, the source of light. Hence it means shining, splendid, glorious; and it is thus applied to the Divine Being with reference to his perfections, being like light. Comp. 1 John i. 5. The word rendered excellent, means exalted, noble, great. These words are applied here to God from the manifestation of his perfections in the case referred to. ^ Than the mountains of prey. The word preg as employed here — tint?) tereph — means that which is obtained by hunting; and then, plunder. It is usually applied to the food of wild beasts, beasts of prey. Here it refers to the "mountains " considered as the abode or stronghold of robbers and banditti, from whence they sally forth in search of plunder. These mountains, in their heights, their rocks, their fastnesses, furnished saf6 places of retreat for robbers, and hence they became emblems of power. It is not improbable that the hordes referred to in the psalm had their abodes in such mountains, and hence the psalmist says that God who made those mountains and hills was superior to them in strength and power.

5. The stout-hearted are spoiled. The valiant men, the men who came so confidently to the invasion. The word spoiled here, as elsewhere in the Scriptures, means p>^^i^^dered, not (as the word is now used) corrupted. See Notes on Col. ii. 8. ^ They have slept their sleep. They are dead; they have slept their last sleep. Death, in the Scriptures, as in all other writings, is often compared with sleep. ^ And

7 Thou, " even thou, art to be feared; and who " may stand in thy sight when once thou art angry P

none of the men of might. The men who came forth for j)urposes of war and conquest. ^ Have found their hands. The Septuagint renders this, " Have found nothing in their hands;" that is, they have obtained no plunder. Luther renders it, " And all warriors must suffer their hands to fall." De Wette, " Have lost their hands." The idea seems to be, that they had lost the use of their hands; that is, that they had no use for them, or did not find them of any use. They could not employ them for the purpose for which they were intended, but were suddenly stricken down.

6. At thy rehuJce, 0 God of Jacob. At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a tvord spoken by God. •[[ Both the chariot and horse, etc. The Septuagint renders this, "They who are mounted on horses." The word rendered chariot here — HD"! recheh — may mean riders, cavalry, as well as chariot. See Notes on Isa. xxi. 7. Hence there would be less incongruity in the Hebrew than in our translation, where it is said that the chariots have fallen into a deep sleep. The idea may be either that horsemen and horses had fallen into a deep slumber, or that the rumbling of the chariot-wheels had ceased, and that there was a profound silepce, like a deep sleep.

7. Thou, even thou, art to be feared. To be had in reverence or veneration. The repetition of the word " thou " is emphatic, as if the mind paused at the mention of God, and remained in a state of reverence, repeating the thought. The particular reason suggested here why God should be had

8 Thou * didst cause judgment to be heard from heaven; the earth feared, and was still,

9 When God arose to judgment,

in reverence, was the display of his power in overthrowing by a word the mighty hosts that had come against the holy city. ^ And tolio may stand in fhif sight. Who can stand before thee? — implying that no one had the power to do it. ^ When once thou art angry. If such armies have been overcome suddenly by thy might, then what power is there which could successfully resist thee?

8. Thou didst canse judgment to he heard from heaven. It seemed to come from heaven; it was manifestly from thee. The overthrow of these enemies of thy people was a manifest judgment from thee, and should be so regarded. % The earth feared. The world itself seemed to hear the voice of God, and to stand in awe. ^ And teas still. It seemed to be profoundly attentive to what God said, and as if it reverently listened to his voice. It is not uncommon in the Scriptures to represent the earth, — the hills, the mountains, the streams, the rivers, the plains, — as conscious of the presence of God; as either rejoicing or trembling at his voice. Comp. Ps. Ixv. 12, 13; cxiv. 3-7; Hab. iii. 8-11.

9. When God arose to judgment. That is, wlicn he came to overthrow and destroy the enemies of his people, as referred to in the former part of the psalm. % To save all the meek of the earth. Of the land,— to wit, the land of Judea; or, to save his people when in affliction. The word meeJc, which with us usually means tjiose who are forbearing under injuries, means here the humble, the afflicted, the crushed, the oppressed.

10. Surely the wrath of man shall praise thee. It shall be the occasion of praise; or, honour shall accrue to thee from it, as if it were employed in thy praise, and as if it were volun-

to save all the meek of the earth.

10 Surely the wrath of man ^ shall praise thee: the remainder d of -Nvrath shalt thou restrain.

tarily engaged in promoting thy glory. The deliverance of the people by the direct interposition of God in the case referred to in the psalm, the sudden and entire overthrow of the invading forces by his power, led to this retiection. The overruling power of God was displayed. The "■ wrath" of the invading host had given occasion for this manifestation of the Divine perfections; or, in other words, his character would not have been displayed in this manner if it had not been for these wicked purposes of men. It is not that there was anything in the wrath itself, or in their plans or intentions, that was in itself adapted to honour God; but that it was overruled by him, so that he took occasion from it to display his own character. The wicked conduct of a child is an occasion for the display of the just character and the wise administration of a parent; the act of a pirate, a -rebel, a murderer, furnishes an occasion for the display of the just principles of law, and the stability and power of a government. In like manner, the sins of the wicked are made an occasion for the display of the Divine perfections in maintaining law; in the administering of justice; in preserving order. But there is another sense, also, in which the wrath of man is made the occasion for glorifying God. It is, that since there is such wrath, or since there are such wicked purposes, God makes 2ise of that wrath, or of those wicked purposes, as he does of the powers of nature — of pestilence, disease, and storms, as instruments to accomplish his own designs, or to bring about great results. Thus he made use of the treasonable purpose of Judas, and the mad passions and the angry feelings of the Jews, in bringing about the work of redemption by the death of his Son; thus he made use of the purposes of Sennacherib in order to punish his own people (see Notes on Isa. X. 5-7); thus he employed Cyrus to "execute his counsel" (Isa. xlvi. 10); and thus he made use of the wrath evinced in persecuting the church to secure its permanent establishment in the world. Whether these things could be accomplished tvitliout that wrath, is a question which is too high for man to determine. It is certain, also, that the fact that God overrules the wrath of. men does not justify that wrath. The purposes of men are, like the pestilence and the storm, what they are in themselves; — and the nature of their conduct is not affected by any use that God may make of it. Men must be judged according to their own deeds, not for what God does through their wickedness. ^ The remainder of icrath. The word remainder here — rT^nj^^, sheairith — means properly part; what remains, especially after a defeat or slaughter, — the survivors of a battle, Jer. xi. 23; xliv. 14; Mic. vii. 18; Zeph. ii. 7. Gesenius renders it here {Lex.) "extreme wrath," — retained even in extremity. The Septuagint, iyKarciXfifiida — the things which are left. So the Vulgate, reliquice. Luther, " When men rage against thee, thou turuest it to honour; and when they rage yet more, thou art yet prepared." Yenema supposes that the meaning is the tohole tvrath. As in Arabic the word used here means wholeness, or the whole of anything; and according to this, the idea would be that it was not merely wrath in general, or in a general sense, that would be made use of, but all that there was in ivrath; it would all be made use of in advancing the Divine purposes. The allusion seems to be to something that had been laid up in a magazine — as provision or arms, when the soldier went forth to war — which he would make use of if necessary, so that all might be ultimately consumed or employed. The control of God was over this as well as over that which was actually employed; he could overrule that which was employed. He could restrain men from at all using this that was kept in reserve. The idea seems to be that all the " wrath " which is manifested among men would be made to praise God, or would be overruled for his glory, — and all which would not contribute to this end he would keep back, he would check; he would prevent its being put forth, — so that all should be under his control, and all disposed of as he should will. There was nothing in the heart or the purposes of man that was beyond his jurisdiction or control; man could do nothing in his wrathful plans that God could not dispose of in his own way, and for his own honour. T[ Shalt thou restrain. The word here used — "i:n, hhagar — means literally to bind around; to gird; to gird up, as of a garment or sword that is girded on, 1 Sam. xvii. 39; xxv. 13; Ps. xlv. 3; or sackcloth, Isa. xv. 3; Jer. xlix. 3. The Septuagint renders this, "and the remainder of wrath shall malce a feast to thee^' — ioprdcrei aoi — that is, it shall praise or honour thee as in a festival. So the Vulgate. Prof. Alexander renders it, "Shalt thou gird about thee;" that is, God would gird it on as a sword, and would make use of it as a weapon for executing his own purposes. So De Wette, " And with the last wrath thou shalt gird thyself." Others render it, "Thou restrainest the remainder of thy wrath" — that is, punishment — " when the wrath of man will not promote the knowledge of thyself." It seems to me, however, that our translators have expressed the exact idea in the psalm; and the meaning is, that the %vhole of the wrath of man is under the control of God, and that whatever there is, or would be, in the manifestation of that wrath, or in carrying out the purposes of the heart, which could not, in the circumstances, be made to promote his glory, or which would do injury, he

11 Yow, and pay unto the Lord your God: let all tliat be round about him bring presents ^ unto him that ought to be

would check and restrain. He would suffer it to proceed no further than he chose, and would make it certain that there should be no exhibition of wrathful feelings on the part of man w^hich would not, in some way, be made to promote his honour, and to advance his own great purposes. He has absolute control over the passions of men, as he has over the pestilence, over earthquakes, and over storms, and can make all tributary to his glory, and executioners of his will.

11. Vow, and pay tmto the LoED 1/our God. That is, Pay your vows, or sacredly observe them. On the word voio, see Notes on Ps. xxii. 25. Comp. Ps. 1. 14; Ivi. 12; Ixvi. 13. The word refers to a voluntary promise made to God. ^ Let all that be round about him. All that worship him, or that profess to honour him. ^ Bring presents. Bring gifts or offerings; things expressive of gratitude and homage. See Notes on Ps. xlv. 12. Coinp. Notes on Isa. xvi. 1; xviii. 7; Ix. 5; et seq. ^ Unto him that ought to he feared. Marg., to fear. The meaning would be well expressed by the word dread; — "to the Dread One." It was not to inspire fear that the presents were to be brought; but they were to be brought to One who had shown that he was the proper object of dread or reverence.

12. jffe shall cut off the spirit of princes. That is, He will cut down their pride; he will break them down. Luther renders it, "He shall take away the wrath of princes." The allusion is to what he had done as celebrated in this psalm. He had shown that he could rebuke the pride and self-confidence of kings, and could bring them low at his feet. ^ He is terrible to the Icings of the earth. When they are arrayed against him.

12 He * shall cut 'off the spirit of princes: he is terrible to the kings of the earth.

(1) They are wholly under his control. (2) He can defeat their plans. (3) He can check them when he pleases. (4) He can, and will, make their plans — even their wrath — the means of promoting or carrying out his own purposes. (5) He will allow 'them to proceed no further in their plans of evil than he can make subservient to the furtherance of his own. (6) He can cut down the most mighty of them at his pleasure, and destroy them for ever.

For the meaning of the title to this psalm, see Notes on the title to Ps. xxxix. It purports, like the preceding ones, to be a psalm of Asaph. See Notes in the title to Ps. Ixxiii. Nothing is known, or can now be ascertained, of the occasion on which the psalm was composed. It is not absolutely certain whether it refers to some public calaraitj', and is designed to express the feelings of a pious Hebrew, as of the psalmist himself (Rosenmiiller), or some other Jew (De Wette), in view of such a public calamity; or whether it is designed to represent the "complaint of the church in view of her calamity and desertion" (Prof. Alexander); or whether it is the statement of the private and personal experience of the author of the psalm. To me it seems that the latter is the most probable supposition, and that, in this respect, it accords with the purport and design of Ps. Ixxiii., which is by the same author. It is an interesting statement of what passed through the mind of the author, and of what may, therefore, pass through the mind of any pious person, in regard to the Divine dealings. The psalm was evidentl)^ composed in a time of affliction, and the thoughts which gave the author so much trouble, and which he endeavoured to calm do^\^l, were such as were suggested by affliction; — by the fact that God seemed to have forsaken him, and that he hod forgotten to be^ gracious.

CRIED unto God with my voice, even unto God with my voice; and he gave ear unto me.

2 In the day of my trouble I

sought the Lord: my 2 sore ran

I. A general statement of the author that he had cried to God, and that he had been hi'urd, ver. 1. This, although it is in the beghiuing of the psalm, is clearly designed to be a general expression of his experience in the case as recorded in the psalm, or as the result of the contiict through which he had passed.

II. A statement of his afliiction, and of the exercises of his mind in his affliction, vers. 2-9.

(1) The statement of the affliction, ver. 2.-

(2) In that affliction he was troubled in mind, or he had painful ideas in regard to God. He could not reconcile his sufferings with such views as he desirt>d to cherish of God, ver. 3.

(3) His meditations, and perhaps the pain of disease, kept him awake, and he was unable to rest. The ordinary time of repose furnished no relief, ver. 4.

(4) He recalled the past; he looked over the deaUngs of God with men in former times; he summoned up his own reflections in times past, and especially the time when he cotdd praise God in trouble, recalling his " S071// in the night"— hut in vain, vers. 5, 6.

(5) The result Avas that he had most painful thoughts in regard to God, as if he had forgotten to be gracious, and had cast him off for ever, and would be fa- A'ourable no more, vers. 7-9.

III. His self-reproach; his I'ecalling himself to a proper state of feeling; his purpose to think of the dealings of God with his people, and to examine them more closely, vers. 10-12. He saw that the course of thought which he had indulged in was -wTong, and was satisfied that it was an "infirmity," — that it was to be traced to his own' weakness, — and that he ought to take difterent views of God.

IV. Tlie result of all; — the things ■which comforted him in his troubles, and Avhich enabled him at last to put his calm trust in God, vers. 13-20. He refers

(2) To the fact that God had redeemed his people by surprising manifestations of powei", showing that he was faithful, and that he was able to deliver from the deepest distresses, vers.

(3) To the fact that the way of God was in the sea, or in great waters, and that Ave cannot expect to be able to comprehend him, A'er. 19.

(4) To the fact that God had led his flock in ancient times amid scenes of danger and of trial,

By all this his mmd was comforted, and his soul Avas made calm. God heard his prayer, and gave him peace.

1. I cried unto God tvith my voice. That is, he cried or prayed audibly. It was not mere mental prayer. See Notes on Ps. iii. 4. *\ Even unio God ioith my voice. The repetition here is emphatic. The idea is that it Avas an earnest or fervent cry. Comp. Notes on 2 Cor. xii. 8. % And he gave ear tinto me. See Notes on Ps. v. 1; xvii. 6.

2. 1)1 the day of my troidle I sotiyht the Lord. Comp. Notes on Ps. 1. 15. This trouble may haA'e been either mental or bodily; that is, it may have arisen from some form of disease, or it may have been that Avhich sprang from difficulties in regard to the Divine character, government, and dealings. That it assumed the latter form, even if it had its beginning in the former, is apparent from the following verses. Whether it was connected Avith any form of bodily disease must be determined by the proper interpretation of the next in the niglit, and ceased not: my soul refused to be comforted. 3 I remembered God, and was clause in this verse. Tf My sore ran in the night. Marg., My hand. It is evident that our translators supposed that there was some bodily disease — some running sore — which was the cause of his trouble. Hence they so rendered the Hebrew word. But it is now generally agreed that this is without authority. The Hebrew word is hand — T*, yad — a word which is never used in the sense of sore or wound. The Septuagint renders it, "my hands are before him." The Vulgate renders it in the same manner. Luther, "My hand is stretched out at night." De Wette, " My hand is stretched out at night unwearied." The word which is rendei'ed in our version ran — 153 nagar — means to flow; and, in Niphil, to be poured out, and then, to he stretched out; which is evidently its meaning here. The idea is, that his hand was stretched out in earnest supplication, and that this continued in the night when these troubles came most upon him. See vers. 4, 6. In his painful meditations in the nightwatches, — in thinking on God and his ways, as he lay upon his bed, he stretched out his hand in fervent prayer to God. ^ And ceased not. The word here used — ^13,. pug — means properly to be cold; then, to be torpid, sluggish, slack. Here it means that the hand did not become weary; it did not fall from exhaustion; or, in other w^ords, that he did not give over praying through weariness or exhaustion. ^ 3Iy soul refused to he comforted. I resisted all the suggestions that came to my own mind, that might have comforted me. My heart was so melancholy and downcast; my spirits were so crushed; my mind was so dark; I had become so morhid, that I loved to cherish these thoughts. I chose to dwell on them. They had obtained possession of me, and I could not let them go.

There was nothing that my own mind could suggest, there was nothing that occurred to me, that would relieve the difficulty or restore peace to my soul. These sad and gloomy thoughts filled all my soul, and left no room for thoughts of consolation and peace. A truly pious man may, therefore, get into a state of mind — a sad, dispirited, melancholy, morbid state — in which nothing that can be said to him, nothing that will occur to himself, will give him comfort and peace. Comp. Jer. xxxi. 15.

3. I remembered God. That is, I thought on God; I thought on his character, his government, and his dealings; I thought on the mysteries — the incomprehensible things — the apparently unequal, unjust, and partial doings — of his administration. It is evident from the whole tenour of the psalm that these were the things which occupied his attention. He dwelt on them till his whole soul became sad'; till his spirit became so overwhelmed that he could not find words in which to utter his thoughts. ^ And was trouhled. The Septuagint renders this, tvcppdvOriv — I was rejoiced or delighted. So the Vulgate. Luther renders it, " When I am troubled, then I think on God." Our translation, however, has probably given the true idea; and in that has expressed {a) what often occurs in the case of even a good man, — that by dwelling on the dark and incomprehensible things of the Divine administration, the soul becomes sad and troubled to an extent bordering on murmuring, complaint, and rebellion; and may also serve to illustrate (h) what often happens in the mind of a sinner, — that he delights to dwell on these things in the Divine administration: (1) as most in accordance with what he desires to think about God, or with the views which he tvishes to cherish of him;

4 Thou boldest mine eyes waking: I am so troubled that I cannot speak.

and (2) as justifying himself in his rebellion against God, and his refusal to submit to him, — for if God is unjust, partial, and severe, the sinner is right; such a Being woukl be unworthy of trust and conlidence; he ought to be opposed, and his claims OH^/^^ to be resisted. ^ I complained. Or rather, I mused or meditated. The word here used docs not necessarily mean to complain. It is sometimes used in that sense, but its proper and common signification is to meditate. See Ps. cxix. 15, 23, 27, 48, 78, 148. Tf And my spirit teas ovenchelmed. With the result of lYiy own rellections. That is, I was amazed or confounded by the thoughts that caTne in upon me.

4. Thou holdest mine eyes toaTcing. Literally, " Thou holdest the watchings of my eyes." Gesenius {Lex.) translates the Hebrew word rendered todking, " eyelids." Probably that is the true idea. The eyelids are the watchers or guardians of the eyes. In danger, and in sleep, they close. Here the idea is, that God /leld them so that they did not close. He overcame the natural tendency of the eye to shut. In other words, the psalmist was kept awake; he could not sleep. This he traces to God. The idea is, that God so kept himself before his mind — that such ideas occurred to him in regard to God — that he could not sleep. ^ / am so troubled. With sad and dark views of God; — so troubled in endeavouring to imderstand his character and doings; in explaining his acts; in painful ideas that surest themselves in regard to his justice, his goodness, his mercy. ^ That I cannot speak. I am struck dumb. I know not what to say. I cannot find anything to say. He must have a heart singularly and happily free by nature from scepticism, or must have reflected little on the Divine administration, who

5 I have considered /« the days of old, the years of ancient times.

has not had thoughts pass through his mind like these. As the psalmist was a good man, a pious man, it is of importance to remark, in view of his experience, that such reflections occur not only to the minds of had men — of the proline — of sceptics — of infidel philosophers, but they come unbidden into the minds of good men, and often in a form which they cannot calm down. He who has never had such thoughts, happy as he may and should deem himself that he has not had them, has never known some of the deepest stirrings and workings of the human soul on the subject of religion, and is little qualified to sympathize with a spirit torn, crushed, agitated, as was that of the psalmist on these questions, or as Augustine and thousands of others have been in after-times. But let not a man conclude, because he has these thoughts, that therefore he cannot be a friend of God — a converted man. The wicked man invites them, cherishes them, and rejoices that he can find what seem to him to be reasons for indulging in such thoughts against God; the good man is pained; struggles against them; endeavours to banish them from his soul.

5. / have considered the days of old. Rather, "I do consider;" that is, " I think upon." This refers to his resolution in his perplexity and trouble; the method to which he resorted in examining the subject, and in endeavouring to allay his troubles. He resolved to look at the past. He asked what was the evidence which was furnished on the subject by the former dealings of God with himself and with mankind; what could be learned from those dealings in regard to the great and diflicult questions which now so perplexed his mind. ^ The years of ancient times. The records and remembrances of past ages. What is the testimony which the his-

6 I call to I'eniembrance my song i in tlie niglit: I commune * witb. mine own heart, and my spirit made diligent ' search.

7 Will the Lord cast off for '» ever? and will he be favourable no more?

tory of the world bears on this subject? Does it prove that God is worthy of confidence or not? Does it or does it not authorize and justify these painful thoughts wliich pass through the mind?

6. I call to rememhrance my song in the nigJit. Comp. Notes on Job XXXV. 10; Ps. xHi. 8. The word here rendered song — rT5''3.D, Neginah — means properly the music of stringed instruments. Lam. v. 14; Isa. xxxviii. 20; then, a stringed instrument. It is the word which we have so often in the titles to the psalms (Ps. iv.; vi.; liv.; Iv.; Ixvii.; Ixxvi.); and it is here used in the sense of song or psalm. The idea is, that there had been times in his life when, even in darkness and sorrow, he could sing; when he could find things for which to praise God; when he could find something that would cheer him; when he could take some bright views of God adapted to calm down his feelings, and to give peace to his soul. He recalls those times and scenes to his remembrance, with a desire to have those cheerful impressions renewed; and he asks himself what it toas which then comforted and sustained him. He endeavours to bring those things back again; for if he found comfort then, he thinks that he might find comibrt from the same considerations now. % I commune ivith mine oivn heart. I think over the matter. See Notes on Ps. iv. 4. ^ Andmi/ spirit made diligent search. In reference (a) to the grounds of my former support and comfort; and (b) in reference to the whole matter as it lies before me now.

8 Is his mercy clean gone for ever? doth his promise fail ^ for evermore?

9 Hath God forgotten « to be gracious? hath he in anger shut up his tender mercies? Selah.

substance, of his inquiry; — whether it was a fair and just conclusion that God would show no mercy; would never be gracious again. Evidently the thought passed through his mind that this seemed to be the character of God; that things looked as if this were so; that it was difticult, if not impossible, to understand the Divine dealings otherwise; — and he asks whether this tvas a fair conclusion; — whether he must be constrained to believe that this was so. % And tvill he be favourable no more i Will he no more show favour to men? Will he pardon and save no more of the race of mankind?

8. Is his mercy clean gone f of ever 1 The word rendered clean gone means to fail; to fail utterly. The idea is. Can it be that the compassion of God has become exhausted, — that no more mercy is to be shown to mankind, — that henceforth all is to be left to stern and severe justice? What would the world be if this were so! What must be the condition of mankind if mercy w'ere no more to be shown to the race! *[[ Doth his proynise fail for evermore? Marg., as in Heb., to generation and generation. The original Hebrew rendered promise means ivord; and the question is, whether it can be that what God has spoTcen is to be found false. Can we no longer rely on what he has said 1 All the hopes of mankind dapend on that, and if that should fail, all prospect of salvation in regard to our race must be at an end.

9. Hath God forgotten to be gracious 1 Has he passed over mercy in administering his government? Has he ceased to remember that man needs mercy? Has he forgotten that this is an attribute of his own nature? % Hath he in anger shut up his tender mercies? The original word here rendered tender mercies refers to the bowels, as the seat of compassion or mercy, in accordance with a usage common in Hebrew. See Notes on Ps. XXV. 6; Isa. xvi. 11; Lxiii. 15. Comp. Luke i. 78 (in Greek); Phil, i. 8; ii. 1; 1 John iii. 17. We speak of the heart as the seat of aftection and kindness. The Hebrews included the heart, but they used a more general word. The word rendered shut tip means closed; and the question is whether his mercy was closed, or had ceased for ever. The psalmist concludes that if this were done, it must be as the result of anger — anger in view of the sins of men.

10. And I said, This is my infirmity. The meaning of this phrase is not, as would appear from our translation, that his reflections on the subject were to be traced to his weakness, or were a proof of weakness of mind, but that the subject overpowered him. This verse has been very variously rendered. The Septuagint and the Vulgate translate it, " And I said, now I begin; this is a change of the right hand of the Most High," — with what meaning it is difficult to see. Luther renders it, "But yet I said, I must suffer this; the right hand of the Most High can change all;" — a beautiful sentiment, but probably not the idea in the original. The Hebrew means, "This makes me sick;" that is, " This distresses me; it afflicts me; it overwhelms me. Such reflections prostrate me, and I cannot bear up under them. I must seek relief. I must find it somewhere. I must take some view of this matter which will save me from these dreadful thoughts that overpower and crush the soul." Any deep mental emotion may have this effect, and it is not strange that such a result should be produced by the years of the right hand of the Most Hijjh.

the momentous thoughts suggested by religion, as it sometimes attends even the manifestation of the Divine mercy to the soul. Comp. Notes on Dan. X. 8, 9. The course of thought which the psalmist pursued, and in which he found relief, is stated in the following verses. It consisted of an attempt to obtain, from the remembrance of the Divine administration in past times, views of God which would lead to confidence in him. The views thus obtained, as will be seen, were two-fold: (a) That, as tar as his dealings could be understood, God was worthy of confidence; and (b) That in the ways of God there are, and must be, many things which man cannot comprehend. ^ But I will remember the years of the right hand of the Most High. That is, the years when God displayed his power; when he reached out his right hand; when he manifested his true character; when there was a proper exhibition to the world of what he is, and of the true principles of his administration. The words "But I icill remember" are not in the original, though, as they occur in the following verse, they are not improperly supplied by the translators. The original, however, is more striking and emphatic: — " This makes me sick! — The years of the right hand of the Most High!" The history of those years occurred to his mind. They rose to his view suddenly in his sorrow. They came before him in such a form and manner that he felt they should be inquired into. Their history should be examined. In that history — in those remembered years — relief might be found. It was natural to look there for relief. He instinctively turned, therefore, to examine the records of those years, and to inquire what testimony they bore in regard to God; what there might be in them that would give relief to a troubled heart.

11 I will remember tlie works p of tlie Lord; surely I will remember tliy wonders of old.

12 I will meditate also of all

tliy work, and talk of tby doings. 13 Thy way, O God, is i in the sanctuary: who '" is so great a God as our God!

11. Z tvill remember the works of the LoED. That is, I will call them to remembrance, or I will reflect on them. I will look to what God has done, that I may learn his true character, or that I may see what is the proper interpi-etation to be put on his doings in respect to the question whether he is righteous or not; whether it is proper to put confidence in him or not. Or, in other words, I will e.Kamine those doings to see if I cannot find in them something to calm down my feelings; to remove my despondency; and to give me cheerful views of God. ^ Surely I will remember tliii wonders of old. Thy wonderful dealings with mankind; those acts which thou hast performed which are fitted to excite amazement and wonder.

12. I will meditate also of all thy work. That is, with a view to learn thy real character; to see whether 1 am to be constrained by painful facts to cherish the thoughts which have given me such trouble, or whether I may not find reasons for cherishing more cheerful views of God. ^ And talk of thy doings. Or rather, " I will muse on thy doings " — for so the Hebrew word signifies. It is not conversation with others to which he refers; it is meditation — musing — calm contemplation — thoughtful meditation. He designed to reflect on the doings of God, and to ask what was the proper interpretation to be put on tliem in regard to his character. Thus we must, and may, judge of God, as we }adge of our fellow-men. We may, we must, inquire what is the proper interpretation to be put on the events which occur under his administration, and form our opinions accordingly. The result of the psalmist's reflections is stated in the following verses.

13. Thy toay, O God, is in the sanetuai-y. Luther renders this, ** O God, thy way is holy." Prof. Alexander, " O God, in holiness is thy way." De Wette, "0 God, holy is thy way." The word rendered sanctuary— TJJlp, kodesh — means properly holiness. It is not the same word which in Ps. Ixxiii. 17 is rendered sanctuary — "l^iipTp, mikdosh. The word here emploj'ed, however, may mean a holy place, a sanctuary, as the tabernacle (Ex. xxviii. 43; xxix. 30), or the temple (1 Kings viii. 8; 2 Chron. xxix. 7). In this passage the word is ambiguous. It means either that the way of God is holy, or in holiness; or, that it is in the sanctuary, or holy place. If the former, it is a statement of the result to which the psalmist came in regard to the Divine character, from a contemplation of his doings. If the latter, it means that the way of God — the true principles of the Divine administration — are to be learned in the place where he is worshipped, and from the principles which are there set forth. Comp. Notes on Ps. Ixxiii. 17. It seems to me that the former is the correct interpretation, as it accords better with the scope of the passage. % Who is so yreat a God as our God! In greatness no one can be compared with him. He is supreme over all. This is the first reflection of the psalmist in regard to God, — that he is great; that he is superior to all other beings; that no one can be compared with him. The evident inference from this in the mind of the psalmist, as bearing on the subject of his inquiry, is, that it is to he expected that there will be things in his administration which man cannot hope to understand; that a rash and sudden judgment should not be formed in regard to him from

14 Tliou art tlie God tliat doest wonders: thou liast declared tby strength among the people.

15 Thou hast with tliine arm redeemed thy people, the sons of Jacob and Joseph. Selah.

his dohigs; that men should wait for the developments of his plans; that he should uot be coudemned because there are things which we cannot comprehend, or which seem to he inconsistent with goodness. This is a consideration which ought always to influence us in our views of God and his government.

14. Thou art the God that doest toonders. It is, it must be, the characteristic of God, the true God, to do loonderful things; things which are fitted to produce amazement, and which we can little hope to be able to landerstand. Our j udgment of God, therefore, should not be hasty and rash, but calm and deliberate. ^ Thou hast declared (hi/ strength among the people. Thou hast manifested thy greatness in thy dealings with the people. The word^9eq;j/e here refers not peculiarly to the Hebrew people, but to the nations — the people of the world at large. On a wide scale, and among all nations, God had done that which was fitted to excite wonder, and which men were little qualified as yet to comprehend. No one can judge aright of what another lias done unless he can take in the whole subject, and see it as he docs who performs the act, — unless he understands all the causes, the motives, the results near and remote, — unless he sees the necessity of the act, — unless he sees what would have been the consequences if it had not been done; for in that which is nnknown to us, and which lies beyond the range of our vision, there mag he full and sufficient reasons for what has been done, and an expla'nation mag he found there which would remove all the difficulty.

God, the waters saw thee: they were afraid; the depths also were troubled.

17 The clouds ^ poured out water; the skies sent out a sound: thine arrows also went abroad.

1 were pott red forth icith water.

15. Thou hast with thine arm. That is, with strength or power, the arm being a symbol of strength. Ex. vi. 6; XV. 16; Ps. x. 15. 'i Redeemed thg people. Thou didst rescue or deliver them from Egyptian bondage. See Notes on Isa. xliii. 3» ■[[ The sons of Jacoh and Joseph. The descendants of Jacob and Joseph. Jacob is mentioned because he was the ancestor of the twelve tribes; Joseph, because he was conspicuous or eminent among the sons of Jacob, and particularly because he acted so important a part in the affairs of Egypt, from w'hose dominion they were redeemed.

16. The waters saio thee, etc. The waters of the Ked Sea and the Jordan. There is great sublimity in this expression; in representing the waters as conscious of the presence of God, and as fleeing in consternation at his presence. Comp. Rev. xx. 11; Hah. iii. 10, 11. ^ They were afraid. Oil the word here used — b^n, hhul — see Notes on Ps. x. 5; Iv. 4. It may mean here to tremble or quake, as in pain (Deut. ii. 25; Joel ii. 6). Alarm, distress, anguish, came over the v/aters at the presence of God; and they trembled, and fled. % The depths also toere troubled. The deep waters, or the waters in the depths. It was not a ripple on the surface; but the very depths — the usually calm and undisturbed waters that lie below the surface — were heaved mto commotion at the Divine presence.

17. The clouds poured out ivater. Marg., The clouds toere poured forth with water. The translation in the text is the more correct. This is a description of a storm; but to what particular storm in history does not appear. It was evidently some ex«

18 The voice ' of thy thunder ivas in the heaven: the lightnings lightened the world: the earth trembled and shook.

19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.

hibltion of the Divine greatness and power in delivering the children of Israel, and may have referred to the extraordinary manifestation of God at Moi;nt Sinai, amidst lightnings, and thunders, and tempests. Exod. xix. 16. For a general description of a storm, as illustrating this passage, see Notes on Job xxxvi. 26-33; xxxvii. 1-5; and Ps. xxix. ^ The skies sent out a sound. The voice of thunder, which seems to come from the sky. *^ Thine arrows also. The lightnings, — compared with burning or ignited arrows. Such arrows were anciently used in war. They were bound round with rags, and dipped in some combustible substance — as turpentine — and shot into houses, corn-fields, haystacks, or towns, for the purpose of setting them on fire. It was not unnatural to compare the rapid lightnings with such blazing arrows. ^ Went alroacl. They moved rapidly in all directions.

18. The voice of thy thunder was i)i the heaven. Comp. Notes on Ps. xxix. The word rendered heaven here — 53<2, galgal — means properly a wheel J as of a chariot, Isa. v. 28; Ezek. X. 2, 6; xxiii. 24; xxvi. 10. Then it means a whirlwind, as that which rolls along, Ezek. x. 13. Then it is used to denote chaff" or stubble, as driven along before a whirlwind, Ps. Ixxxiii. 13; Isa. xvii. 13. It is never used to denote heaven. It means here, undoubtedly, the whirlwind; and the idea is, that in the ragings of the storm, or of the whirlwind, the voice of God was heard, — the deep bellowing thunder, — as if God spake to men. % The lightnings lightened the zcorld. The whole earth seemed to be in a blaze. % The earth trembled and shook. See Notes on Ps. xxix.

19. Tht/ tvag is in the sea. Probably the literal meaning here is, that God had shown his power and faithfulness in the sea (that is, the Red Sea), in delivering his people; it was there that his true character was seen, as possessing almighty power, and as being able to deliver his people. But this seems to have suggested, also, another idea, — that the ways of God, in his providential dealings, were like walking through the sea, where no permanent track would be made, where ths waves would close on the path, and where it would be impossible by any footprints to ascertain the way which he had taken. So in regard to his doings and his plans. There is nothing by which man can determine in regard to them. There are no trnces by which he can follow out the Divine designs, — as none can follow one whose path is through the trackless waters. The subject is beyond man's reach, and there should be no rash or harsh judgment of the Almighty. ^ And thy 'path in the great xoaters. The additional idea here may be, that the ways or plans of God are vast — like the ocean. Even in shallow waters, when one wades through them, the path closes at once, and the way cannot be traced; but God's goings are like those of one who should move through the great ocean — over a boundless sea — where none could hope to follow him. If And thy foot' steps are not knoion. The word rendered footsteps means properly the print made by the 7ieel, and the print made by the foot. The idea here is, that there are no traces in regard to many of the dealings of God, which appear most incomprehensible to us, and which trouble us most, as there can be no footprints left in the waters. We should not venture, therefore, to sit in judgment on the doings of God, or presume that we can understand them.

20 Thou « leddest thy people

20. T/ioti leddest ihy people like a flock by the hand of Moses and Aaron. This satisfied and coin for ted the mind of the psalmist. God had never forsaken his people. He had shown himself faithful in his dealings with them. He had acted the part of a good shepherd. In all the dangers of their way; in their perilous journey through the wilderness; amidst foes, privations, and troubles, — rocks, sands, storms, tempests, — when surrounded by enemies, and when their camp was infested with poisonous serpents, — God had shown himself able to protect his people, and had been fiiithful to all his promises and covenant-engagements. Looking back to this period of their history, the psalmist saw that there teas abundant reason for confiding in God, and that the mind should repose on him calmly amid all that was dark and mysterious in his dealings. In view of the past, the mind ought to be calm; encouraged by the past, however incomprehensible may be God's doings, men may come to him, and entrust all their interests to him with the confident assurance that their salvation will be secure, and that all which seems dark and mysterious in the dealings of God will yet be made clear.

This is one of the psalms ascribed to Asaph. See Introd. to Psalm Ixxiii. If, as is likely, it was composed at a later period than the time of David, the word Asaph must be taken as a general term denoting the successor in tbe family of Asaph, who presided over the music of the sanctuaiy. On the word Maschil in the title, see Notes on the title to Ps. xxxii.

The time when the psalm was composed cannot now be ascertained with any certainty. It was evidently written, however, afte7' the revolt of the ten tribes, and the establishment of the sovereignty in the tribe of Judah; that is, after the time of David and Solomon.

like a flock by the hand of Moses and Aaron.

This is apparent from verse 9, and verse 67, Avhere "Ephraim," the chief of the ten tribes, is referred to in distinction from "Judah."

The design of the psalm is, evidently, to vindicate the fact that Ephraim had been rejected, and that Judah had been chosen to be the head of the nation. The reason of this was found in the conduct of Ephraim, or the ten tribes, in revolting from God, and in forgetting the Divine mercy and compassion shown to the Hebrew people in former days. See vers. 9-11, 67, 68.

The argument in the psalm is the following: —

I. A call on all the people, addressed to them by the king or the ruler, to attend to the instructions of former times, — the lessons which it was of importance to transmit to future generations, vers. 1-4.

II. God had established a general law Avhich he had designed for all the people, or which he intended should be the law of the nation as such, — that all the people might set their hope in God, or be worshippers of Him as the only true God, and that they might all be one people, vers. 5-8.

III. Ephraim — the most powerful of the ten tribes, and their head and representative— had been guilty of disregarding that law, and had refused to come to the common defence of the nation, vers. 9-11.

lY. The wickedness of this rebellion is shown by the great favours which, in its former history, God had shown to the nation as such, including these very tribes, vers. 12-66.

V. The reason is stated, founded on their apostasy, why God had rejected Ephraim, and why he had chosen Judah, and made Zio» the capital of the nation, instead of selecting a place within the limits of the tribe of Ephraim for that purpose, vers. 67, 68.

VI. The fact is declared that David had been chosen to rule over the people; that he had been taken from humble life, and made the ruler of the nation, and that the line of the sovereignty had been settled in him, vers. 69-72.

p lYE '" ear, O my people, to my ^ law: incline your ears to the words of my mouth.

2 I will open my mouth in a a; parable; I will utter dark sayings of old;

3 Which we have heard and known, and our fathers have told us.

4 "We y will not hide them from their children, shewing to the generation to come the praises of the Lord, and his strength, and his wonderful works that he hath done.

1. Give ear, 0 my people. This is not an address of God, but an address of the king or ruler of the people, calling their attention to an important subject; to wit, his right to rule over them, or showing why the power had been vested in him. ^ To my luto. The word latv here seems to mean what he tvould say, as if what he should choose to say would have the force and authority of laiv. What follows is not exactly laiv in the sense that it was a rule to be obeyed; but it is something that is authoritatively said, and should have the force of law. % Incline your ears, etc. Be attentive. What is to be said is worthy of your particular regard. Comp. Notes on Ps. V. 1.

2. I tvill open my mouth hi a paralie. See Notes on Ps. xlix. 4. The word paralle here means a statement by analogy or comparison; that is, he would bring out what he had to say by a course of reasoning founded on an analogy drawn from the ancient history of the people. ^ I tvill utter dark sayings of old. Of ancient times; that is, maxims, or sententious thoughts, which had come down from past times, and which embodied the results of ancient observation and reflection. Comp. Ps. xlix. 4, where the word rendered darJc sayings is explained. He would bring out, and appl}', to the present case, the maxims of ancient wisdom.

3. Which we ha ve heard and Jcnoivn. Which have been communicated to us as certain truth. ^ And our fathers have told us. That is, we have heard and known them hy their telling us; or, this is the means by which we have known them. They have come down to us by tradition from ancient times. 4. We will not hide them from their children. From their descendants, however remote. We of this generation will be faithful in handing down these truths to future times. We stand between past generations and the generations to come. We are entrusted by those who have gone before us with great and important truths; truths to be preserved and transmitted in t}ieir purity to future ages. That trust committed to us we will faithfully discharge. These truths shall not sufter in passing from us to them. They shall not be stayed in their progress; they shall not be corrupted or impaired. This is the duty of each successive generation in the world, receiving, as a trust, from past generations, the result of their thoughts, their experience, their Avisdom, their inventions, their arts, their sciences, and the records of their doings, to hand these down unimpaired to future ages, combined with all that they may themselves invent or discover which may be of use or advantage to the generations following. ^ Shelving to the generation to come the praises of the LoED. The reasons why he should be praised, as resulting from his past doings, — and the ivays in w^iich it should be done. We will keep up, and transmit to future times, the pure institutions of religion. ^ And his strength. The records of his power. ^ And his ivonderful tvorJcs that he hath done. In the history of his people, and in his many and varied interpositions in their behalf.

5 For lie established a testimony in Jacob, and appointed a law s in Israel, which he commanded our fathers, that they should make them known to their children;

6 That " the generation to come might know them, even the

5. For he established a testimony in Jacob. He ordained or appointed that which would be for a loitness for him; that wliich would bear testimony to his character and perfections J that which would serve to remind them of what he was, and of his authority over them. Any Lnw or ordinance of God is thus a standing and permanent tvitness in regard to his character as showing what he is. *^ And appointed a law in, Israel. That is, He gave law to Israel, or to the Hebrew people. Their laws were not human enactments, but were the appointments of God. ^ Whichhecommanded our fathers, etc. He made it a law of the laud that these testimonies should be preserved and faithfully transmitted to future times. See Deut. iv. 9; vi. 7; xi. 19. They were not given for themselves only, but for the benefit of distant generations also.

6. That the generation to come might knoio them, etc. That men in future times might enjoy the benefit of them as their fathers had done, and that they should then send them forward to those who were to succeed them. % Wlio should arise and declare them to their children. Who, as they appeared on the stage of life, should receive the trust, and send it onward to future ages. Thus the world makes progress; thus one age starts where the previous one left off; thus it enters on its own career with the advantage of all the toils, the sacrifices, the happy thoughts, the inventions of all past times. It is designed that the world shall thus grow wiser and better as it advances; and that future generations shall be children loliich should be bora, ivlio should arise and declare them to their children:

7 That they might set their hope in God, and not forget the works of God, but keep his commandments:

8 And 6 might not be as their

enriched with all that was worth preserving in the experience of the past. See Notes on Ps. Ixxi. 18.

7. That they might set their hope in God. That they might place confidence in God; that they might maintain their allegiance to him. The object was to give such exhibitions of his character and government as to inspire just confidence in him, or to lead men to trust in him; and not to trust in idols and false gods. All the laws which God has ordained are such as are fitted to inspire confidence in him as a just and righteous ruler; and all his dealings with mankind, when they are properly — that Is, really — understood, will be found to be adapted to the same end. ^ And not forget the works of God. His doings. The word here does not refer to his " works'" considered as the works of creation, or the material universe, but to" his acts — to what he has done in administering his government over mankind. *^ £i(t keep his commandments. That by contemplating his doings, by understanding the design of his administration, they might be led to keep his commandments. The purpose was that they might see such wisdom, justice, equity, and goodness in his administration, that they would be led to keep laws so fitted to promote the welfare of mankind. If men saw all the reasons of the Divine dealings, or fully understood them, nothing more would be necessary to secure universal confidence in God and in his government.

8. And might not be as their fathers. Their ancestors, particularly in the wilderness, as they passed

fathers, a stubborn and rebellious <^ generation; a generation that 1 set not their heart aright, and whose spirit was not stedfast with God.

9 The children of Ephraim

through it to the promised land. See Ex. xxxii. 7-9; xxxiii. 3; xxxiv. 9; Acts vii. 51-53. % A stuhhorn.and rebellious generation. Stiff-necked, ungovernable; inclined to revolt. Nothing was more remarkable in their early history than this. ^ A generation that set not their heart aright. Marg., as in Heb., prepared not their heart. That is, they took no pains to keep their heart aright, or to cherish right feelings towards God. They yielded to any sudden impulse of passion, even when it led them to revolt against God. This is as true of sinners now as it was of them, that they taJce no pains to have their hearts right with God. If they did, there would be no difficulty in doing it. It is not with them a7i ohject of desire to have their hearts right with God, and hence nothing is more easy or natural than that they should rebel and go astray. ^ And whose spirit was not stedfast toith God. That is, they themselves did not maintain a firm trust in God. They yielded readily to every impulse, and every passion, even when it tended to draw them away wholly from him. There was no such strength of attachment to him as would lead them to resist temptation, and th^y easily fell into the sin of idolatry.

9. The children of Ephraim. The sons of Ephraim; that is, the descendants of Ephraim; the tribe of Ephraim. Ephraim was one of the largest of the tribes of Israel, and was the chief tribe in the rebellion, and hence the term is often used to denote the ten tribes, or the kingdom of Israel, in contradistinction from that of Judah. See Isa. vii. 2, 5, 8, 9,17; xi. 13; xxviii. 1. The word

heing armed, and ^ carrying bows, turned '' back in the day of battle.

10 They * kept not the covenant of God, and refused to walk in his law;

11 And forgat / his works, and

is evidently used in this sense here, not as denoting that one tribe only, but that tribe as the head of the revolted kingdom; or, in other words, the name is used as representing the kingdom of that name after the revolt. See 1 Kings xii. This verse evidently contains the gist or the main idea of the psalm, — to wit, that Ephraim, or the teyi tribes, had turned away from the worship of the true God, and that, in consequence of that apostasy, the government had been transferred to another tribe — the tribe of Judah. See vers. 67, 68. ^ Being armed. The idea in this phrase is, that they had abundant means for maintaining their independence in connexion with the other tribes, or as a part of the nation, but that they refused to cooperate with their brethren. *^ And carrying botos. Marg., throiving forth. Literally, lifting up. The idea is, that they were armed with bows; or, that they were fully armed. ^ Turned back in the day of battle. That is, they did not stand by their brethren, or assist them in defending their country. There is probably no reference here to any particular battle, but the idea is, that in the wars of the nation — in those wars which were waged for national purposes — they refused to join with the tribes of Judah and Benjamin in defence of the lawful government.

10. They kept not the covenant of God. The covenant which God had made with the entire Hebrew people. They did not maintain their allegiance to Jehovah. Comp. Dent, iv. 13, 23; xvii. 2. ^ And refused to walk in his laiv. Refused to obey his law. They rebelled against him.

his wonders that he had shewed

12 Marvellous things ^ did he in the sight of their fathers, in the land of Egypt, hi the field of '» Zoan.

13 He divided ' the sea, and caused them to pass through; and he made ^ the waters to

works which he had performed in behalf of the nation. These works are referred to in the verses following. ^ And his wonders iliat lie had shewed them. The wonderful works in Egypt, at the Red Sea, and in the wilderness;— the miracles which he had wrought in behalf of the nation.

12. 3Ia)'vellons things did he in the sight of their fathers. Things fitted to excite wonder and astonishment. Such were all the miracles that he wrought, in effecting the deliverance of his people. ^ In the land of Egypt. In delivering them from Pharaoh. ^ la the field of Zoan. The Septuagint render this iv inlioj TavtoiQ — in the plain of Tanis. So the Latin Vulgate. Zoan or Tanis was an ancient city of Lower Egypt, situated on the eastern side of the Tauitic arm of the Nile. The name given to it in the Egyptian language signified loio region. See Notes on Isa. xix. 11. The Hebrews seem to have been located in this region, and it was in this part of Egypt — that is, in the country lying round about Zoan — that the wonders of God were principally manifested in behalf of his people.

13. He divided the sea, etc. The Eed Sea. Ex. xiv. 21, 22. IF And he made the waters to stand as an heap. The word rendered heap means anything piled up, or a mound; and the idea is, that the waters were piled up on each side of them as a mound. See Notes on Ps. xxxiii. 7. Comp. Josh. iii. 13, 16; Ex. xv. 8.

14 In ^ the day-time also he led them with a cloud, and all the night with a light of fire.

15 He clave "» the rocks in the wilderness, and gave them drink as out o/the great depths.

16 He " brought streams also

was the visible symbol of his presence, and its movements determined the way in which they were to go. It was God who led them, and who adopted this manner of doing it, so that they had always with them, by day and by night, a visible proof of his presence. There was that with them which could not be ascribed to any natural causes, and which, therefore, demonstrated that God was with them, and that as long as they followed the cloud and the pillar of fire they could not err. See Ex. xiii. 21; xiv. 24. They had the less excuse, therefore, for rebelling against him. % And all the night tvith a liglit of fire. A column — a pillar — which stood over the camp, and which was a symbol of the Divine presence and guidance. The cloud would not be visible by night, nor would the fire be a good guide by day; and hence t\\eform of the symbol was changed. The same thing, however, was intended by both, and together they were standing proofs of the presence of God.

15. He clave the rocks in the wilderness. There were two occasions on which the rock was smitten for water; one (Ex. xvii. G) at Mount Horeb, shortly after they came out of Egypt; and the other (Num. xx. 11), wheia they had nearly ceased their wanderings in the wilderness. Hence the plural term (^rocJcs) is used here. \ And gave them drink as out of the great deptJis. As if he had formed a lake or an ocean, furnishing an inexhaustible supply.

16. He brought streams also out of the rock, etc. Literally,^02t7'w^*. The

out of tlie rock, and catised waters to run down like rivers.

17 And they sinned yet more against him, by provoking » the Most High in the wilderness.

18 And p they tempted God in

their heart, by asking n^eat for their lust.

19 Yea, they spake against God; they said, Can God i furnish a table in the wilderness?

20 Behold, he smote the rock, that the waters gushed out, and

waters were poured out in an overflowing stream. Those streams continued to flow, thus constituthig a continued proof of the presence of God. See this fully explained in the Notes on 1 Cor. x. 4.

17. And they sinned yet more against him. Literally, " They added to sin against him." The idea is, that his mercies, and the proofs of his presence were only made the occasion of greater sin on their part. This may have been in two ways; — (1) their sin was thus more aggravated, as being committed against greater light; and (2) they evinced more and more their depravity, in proportion as he bestowed mercies on them, — not an uncommon thing with men. ^ By provoJciny the Host High. Literally, embittering. They rebelled against him. They refused to submit to him. They forgot his mercies. Comp. Deut. ix. 22. ^ In the zoilderness. Literally, in the dry place; in the desert. In the very place where they were most manifestly dependent on him — where there were no natural streams of water, — where their wants were met by a miraculous supply, — even there did they provoke him, and rebel against him. If he had simply stopped that miraculous supply of water they must have perished. But sinners forget how dependent they are on God, when they sin against him. On what can they rely, if he withdraws from them, and leaves them to themselves?

18. And they tempted God in their heart. Ex. xvi. 2. The heart was the source of the evil. They were not satisfied with what he gave them. They asked for that which would be more agreeable to them, and they did it with a complaining and a murmuring spirit. It is not wrong in itself to ask of God that which will be better than what we now possess, for that is the object of all our prayers; but this may be done from a wrong motive, — for mere self-gratification, as was the case here; or it may be with a murmuring and dissatisfied spirit, such as was evinced on this occasion. In such a case we cannot expect the prayer to be answered except as a punishment. ^ By asking meat for their hist. Food. The word meat here does not necessarily denote animal food, as it does with us. They asked another kind of food than manna; and they did it, not because this was necessary to sustain life, but in order to gratify their aj)petites. The original word here, however, is not hists, but soids; that is, they asked food for themselves.

19. Yea, they spake against God. That is, in the manner which is immediately specified — by calling in question his power, or his ability to provide for them in the wilderness. See Num. xi. 4. ^ They said, Can God furnish a table in the wilderness / In the desert. The word rendered furnish is in the margin "order." It means to arrange; to set in order; and here to arrange and provide for, as at a feast. The precise words used by the murmuring Hebrews are not quoted here, but the substance of what they said is retained. The idea is, that what they spake was equivalent to saying that God could not prepare a table for them; that is, provide for them, in the desert.

20. Behold, he smote the rock, etc. See Notes on ver. 15. The smiting of the rock the first time occurred before the murmuring about the food.

the streams overflowed; can he give broad also? can he provide Sesh for his people.

21 Therefore the Lord heard this, and was '^ wroth: so a fire was kindled against Jacob, and anger also came up against Israel;

22 Because they believed not in God, and trusted not in his

The fact that the rock had been smitten could not be doubted. They had thus had abundant evidence that God was able to do that, and to furnish water for them in the desert. It was unreasonable, therefore, to doubt whether he could provide food for them, — for this in itself was no more diiRcult than to furnish water. Yet they are represented as affirming that this was far more difficult, and that, although it was admitted that God had provided water, yet that to provide food was wholly beyond his power. Their special sin, therefore, was, that they doubted the power of God in one case, when, in another, equally difficult, they had had abundant proof of it. The spirit of murmuring had not been put down by one surprising and undoubted miracle wrought in their behalf, — a miracle which proved that God had all the power needful to meet their wants. % Can he give bread also? Does the ability to cause water to flow from a rock prove that there is also ability to produce bread when necessary? They doubted it, and thus murmured against God. ^ Can he provide flesh for his pieople 1 They supposed that this required greater power than the providing of water, or even of bread, and that if it were admitted that God could furnish the two former, it would by no means follow that he could provide the latter. It was this, as the next verse shows, which was the immediate occasion of the special anger of the Lord,

21. Therefore the Lord heard this, and was ivroth. See Num. xi. 1, 10.

23 Though he had commanded the clouds from above, and opened the doors ' of heaven,

24 And had rained down manna upon them to eat, and had given them of the com of heaven.

25 1 Man did eat angels' food: he sent them meat to the fuU.

1 Or, Every one did eat the bread of the m'ujhlij, Ps. ciii. 20.

% So afire ivas kindled against Jacob, etc. Fire may be used here, as in Num. xi. 1, as an emblem of wrath; a fire may have been literally sent down to consume them.

22. Because they believed not in God, They did not believe in his power, or in his promises, "^f And trusted not in his salvation. In his power and his willingness to save. They had had abundant evidence of that power, but they still doubted his ability to save them, notwithstanding all that he had done for them.

23. Though he had commanded the clouds from above. Though he had showed that he had absolute control over the clouds, and had only to command them and they would furnish rain in abundance. Comp. Notes on Isa. V. 6. ^ And opened the doors of heaven. As he had done at the deluge, Gen. vii. 11. The idea is, that he had rained down manna upon them in such abundance that it might be compared with the waters that had been sent down at the deluge.

24. Ayid had rained down manna upon them to eat. Ex. xvi. 4, 5, 14; Num. xi. 7-9. Comp. Notes on John vi. 31. % And had given them of the corn of heaven. Food that seemed to come down from heaven. The reference here is to the manna, and it is called coi'n in the sense that it was/oof?, or that it supplied the place of grain. It may also have been called corn from its resemblance to grain. See Ex. xvi. 31.

25. Man did eat angels^ food. Food that came from heaven; food so directly and manifestly from heaven

26 He caused an east wind to ^ blow in the heaven; and by his power he brought in the south wind.

27 He « rained flesh also upon them as dust, and ^ feathered fowls like as the sand of the sea;

28 And he let it fall in the

that it might be supposed to be the same kind that was eaten there, and that had now been sent down by a special miracle for man; — food so delicate and so free from the ordinary coarse properties of food, that it might be supposed to be such as angels feed on. The word • rendered angels — T^3i<> ahbir — means properly strong, migMy, and may be applied to men in general, Judges v. 22; Lam. i. 15; Jer. xlvi. 15; to animals, Ps. xxii. 13 (" bulls of Bashan "); to princes, Ps. Ixviii. 31; or to nobles, Job xxiv. 22. It migJit be rendered here food of nobles, or princes; that is, food of richer quality, or of a more delicate nature, than common food; such as nobles or princes have on their tables. The immediate connexion, however, would rather seem to demand the rendering in our version, as the food is said to have come down from heaven. It is renderedjTooc? of angels in the Septuagint, in the Latin Vulgate, in the ancient versions generally, and also by Luther. De Wette renders it, " Each one ate the food of princes;" that is, they all lived like princes. ^ He sent them meat to the full. Food to satisfy; or, as much as they wanted.

26. He caused an east tvindto hloio in the heaven. See Num. xi. 31. In the history, the quarter from which the wind came is not mentioned, except as it might be indicated by the statement that the " quails were brought from the sea;" — that is, evidently, the Pvcd Sea. This wind would have come from the south-east. The phrase "in the heaven" means in the air, or from above. ^. And hy his power i etc. By his direct agency.

midst of their camp, round about their habitations.

29 So they did eat, and were well filled: for ' he gave them their own desire;

30 They were not estranged from their lust: but while their meat was yet in theii* mouths,

It was a wind which he caused to blow for the purpose; a miracle.

27. He rained flesh also tipon them as dust. The flesh of quails, Num. xi. 31. The word rained means that they seemed to come upon them like a copious shower. The word dust denotes their great abundance. % And feathered folds. Marg., as in Heb., fowl of wing. This is a poetic expression, designed to give beauty to the description by the image of their fluttering wings. % Like as the sand of the sea. An expression also designed to denote their great numbers. Gen. xxii. 17; xxxii. 12; xli. 49; Josh. xi. 4; 1 Sam. xiii. 5; Rev. XX. 8.

28. A7id he let it fall in the midst of their camp, etc. It was brought to their very doors; they had not to go and seek it abroad.

29. So they did eat, and tvere well filled. The word rendered tvell here is intensive. It means that they were abundantly satisfied; that there was no lack; that they had the most ample supply. ^ For he gave them their oion desire. He gave them exactly what they asked. He gave them flesh to eat as they had demanded; and he gave it to them in such quantities that no one could say that he had not enough.

30. They ivere not estranged from their lust. Literally, They ivere not made strangers to; that is, in regard to their lusts or desires they were not in the condition oi foreigners or aliens; they were not separated from them. The word lusts here means desires, wishes. It is not used here in the restricted sense in which it is now with us. The reference is to their

31 The -wrath of ' God came upon them, and slew the fattest of them, and i smote down the 2 chosen men of Israel,

32 For all this they sinned still, and believed not for his wondrous works.

desire for food different from manna, — i'orjlesh; and the idea is, that they did not restrain their intense desire even when it should have been fully satisfied. They indulged to excess, and the consequence was that many of them perished. ^ JBut while their meat was yet in their mouths. Even while they were eating, and were indulging in this unrestrained manner. 31. The 2crath of God came upon them. See Num. xi. 33. 1[ And slew the fattest of them. Literally, sleio among their fat ones. That is, The most vigorous among them were cut down; the men most eminent for rank, for influence, for strength, for valour. How far this was the natural effect of indulgence in eating, and how far it was a direct miracle, cannot now be ascertained. In either case it would equally show the Divine displeasure. ^ And smote doicn. Marg., as in Heb., made to hoiv. That is, they were made to bow in death. % The chosen men of Israel. Marg., Young men. The idea is that of select men; men that would be chosen from among the others; men distinguished for vigour or influence. Not the aged or the feeble particularly, not those who might be naturally expected to ftdl, but men of strength who might be supposed to be capable of resisting the ordinary attacks of disease. God showed in this way thsit the judgment came directly from his hand.

32. For all this they sinned still. Even this did not reclaim them, and prevent their sinning. Heavy judgments do not always restrain men from sin. Xot unfrequently they take occasion from such judgments to sin the more. ^ And believed not fo4' his wondrous works. They

33 Therefore their days did he consume in vanity, and their years in trouble.

31 When "he slew them, then they sought him; and they returned and enquired early after God:

did not trust in his wondrous works; or, those works did not have the effect of produ(;itig faith. See vers. 22, 23. The same thing occurred in the life of the Saviour. John xii. 37.

33. Therefore their days did he consume in vanity. He suttered them to spend their days — the days of that entire generation — in vain and fruitless wanderings in the desert. Instead of leading them at once to the promised land, they were kept there to wear out their life in tedious monotony, accomplishing nothing, — wandering from place to place, — until all the generation that had come out of Egypt had died. ^ And their years in trouble. Literally, in terror. Amklst the troubles, the alarms, the terrors of a vast and frightful desert. Sin — rebellion against God — leads to a course of life, and a death, of which these gloomy, sad, and cheerless wanderings in the desert were a striking emblem.

34. When Tie slew them. When he came forth in his wrath and cut them down by the plague, by fiery serpents, or by their enemies. ^[ Then they sought him. Their calamities had the effect of producing temporary reformation. They became professedly penitent; they manifested a wish to know God, and expressed a purpose to serve him. It was, however, a temporary and hollow, not a deep and real reformation. This often occurs. In times of afiliction, in sickness, in bereavement, in the loss of property, men become serious, and express a purpose to repent and turn to God. A deep impression seems to be produced on their minds, to last, alas! only as long as the hand of God rests upon them. Resolutions of re*

35 And tliey remembered that God icas their rock, *> and the high God their redeemer.

36 JSTevertheless they did flatter '" him with their mouth, and they lied unto him "with their tongues:

37 For their heart "was not

pentance are formed only to be forgotten when the affliction is removetl, and when the days of prosperity again return. ^ And they returned and enquired early after God. The word rendered "enquired early" has reference to the first rays of the morning — the aurora — the dawn. Then it comes to denote the beginning of anything; or, the first thing. Thus employed, it may refer to the act of seeking God as the first thing; in youth; in the morning; at the commencement of any enterprise or undertaking. See Prov. viii. 17; i. 28. Here it means that, in their affliction, they did not delay to seek God, but expressed an early intention of serving him. They evinced a prompt purpose to break off tlieir sins, and to return to him.

35. And they rememhered that God was their Hock. See Deut. xxxii. 4, 15, 31. Comp. Notes on Ps. xviii. 2. That is, they were brought to reflect that their only security and defence ■was God. They were made to feel that they could not rely on themselves, or on any human power, and that their only trust was in God. ^ And the high God their Bedeemer. The God who is exalted over all; the true and living God. The truth was brought to their recollection that it was He who had delivered them from bondage in Egypt, and who had brought them out into freedom. On the word Redeemer, see Notes on Isa. xli. 14. Comp. Isa. xliii. 14; xliv. 6, 24; xlvii. 4; lix. 20; Ps. x.xv. 22; Job V. 20.

36. Nevertheless they did flatter him tvith their mouth. The word rendered ^ai^er means properly to open;

right with him, neither were they stedfast in his covenant.

38 But he, heing full of compassion, forgave x tlieir iniquity, and destroyed thevii not: yea, many a time turned he his anger away, and y did not stir up all his wi*ath:

and hence to he open; to he ingenuous or frank; and then, to be easily persuaded, to be deluded, to be beguiled; and hence, also, in an active form, to persuade, to entice, to seduce, to beguile, to delude. The meaning here is, that they attempted to deceive by their professions, or that their professions were false and hollow. Those professions were the mere result of aflliction. They were based on no principle; there was no true love or confidence at the foundation. Such professions or promises are often made in affliction. Under the pressure of heavy judgments, the loss of property, the loss of friends, or the foilure of health, men become serious, and resolve to give attention to religion. It is rarely that such purposes are founded in sincerity, and that the conversions apparently resulting from them are true conversions. The Septuagint and the Latin Vulgate render the phrase here, "They loved with their mouth." % And they lied tinto him tcith their tongues. They made promises which they did not keep.

fast x\:ith him. The Hebrew word means to fit, to prepare; and the idea is, that the heart was not adjusted to such a profession, or did not accord with such a promise or pledge. It was a mere profession made by the lips, while the heart remained unaflected. See Notes on ver. 8. ^ Neither were they stedfast in his covenant. In maintaining his covenant, or in adhering to it. Comp. Ps. XXV. 14; xliv. 17. See also ver. 8.