Notes on the Old and New Testaments

5 They know not, neither will they understand: they walk on in " darkness: all the " f ounda-

God would judge among them. If they were, in some sense (in consequence of their representing the Divine majesty, and deriving their power and appointment from God), independent of men, they were in no sense independent of God himself.

2. How long loill ye judge unjustly. Literally, Judge evil. This is designed, evidently, to denote the prevailing character of the magistrates at the time when the psalm was written. Unhappily such occasions occur very often in the course of human affairs. ^ And accept the persons of the wicked I Literally, Lift up [or hear\ the faces of the loicked. The meaning is, that they showed favour or partiality to wicked men; they did not decide cases according to truth, but were influenced by a regard for particular persons on account of their rank, their position, their wealth, or their relation to themselves. This is a common phrase in the Scriptures to denote favouritism or partiality. Job xxxiv. 19; Acts x. 34; Rom. 'ii. 11; 1 Pet. i. 17; Lev. xix. 15; Deut. i. 17.

3. Defend the poor and fatherless. Literally, judge; that is. Pronounce just judgment; see that right is done to them. This is required everywhere in the Scriptures. The meaning is not that judgment is to be pronounced in their favour because they are poor, or because they are orphans, for this would be to do what they liad just been charged with as in itself wrong, accepting oi persons; that is, showing favour on account of condition or rank, rather than on account of a just claim. The idea is, that the poor and the fatherless, having no natural protectors, were likely to be wronged or oppressed; that they had none to defend their claims; and that magistrates, therefore, as if they were their natural protectors, should see that their rights were maintained. See Notes on Isa. i. 17. ^ Do justice to the afflicted and needy. See that justice is done them; that they are not wronged by persons of wealth, of power, and of rank. Such care does religion take of those who have no natural guardians. The poor and the needy — the widow and the fatherless — owe to the religion of the Bible a debt which no language can express.

4. Deliver the poor and needy. That is. Deliver them from the power and the arts of those who would oppress and wrong them. This would not be showing them partiality; it would be simply doing them justice. If Hid them out of the hand of the icicked. Deliver, or Rescue them from their hands; that is, from their attempts to oppress and wrong them.

5. They knoto not, neither tvill they understand. This is designed still further to characterise the magistrates at the time referred to in the psalm. They not merely judged unjustly, and were not merely partial in the administration of justice (ver. 2), but they did not desire to understand their duty, and the true principles on which justice should be administered. They were at no pains to inform themselves, either in regard to those principles, or in regard to the facts in particular cases. All just judgment must be based {a) on a true knowledge of what tlie law is, or what is right; and {b) on a knowledge of the facts in a particular case. Where there is no such knowledge, of course there must be a mal-adniinistration of justice. One of the first requisites, therefore, in a magistrate is, that he shall have a proper knowledge of the law; his duty is to ascertain the exact facts in each individual case that comes before him, and then impartially to apply the law to that case. ^ Thei/ walk on in dat'kness. In ignorance of the law and of the fleets in the case. ^ All the foundations of the earth. See Notes on Ps. xi. 3; Ixxv. 3. All settled principles; all the things on which the welfare of society rests; all on which the prosperity of the world depends. The manner in which justice is administered is as if the very foundations of the earth should be disturbed, and the world should move without order, ^ Are out of course. Marg., as in Heb., moved. That is, they are moved from their proper place; the earth no longer rests firmly and safely on its foundation. This language is taken from the idea so often occurring in the Scriptures, and in the language of men generally, that the earth rests on solid foundations— as a building does. The idea is derived from the stability and fixedness of the earth, and from the fact that when a building is fixed and stable we infer that it has a solid foundation. The thought here is, that a proper administration of justice is essential to the stability and prosperity of a state, — as essential as a solid foundation is to the stability of the edifice which is reared on it. The effect of a mal-administration of justice in any community may be well compared with what the result would be if the foundations of the earth should be removed, or if the laws which now keep it in its place should cease to operate.

6. I have said. Ye are ffods. See Notes on ver. 1. I have given you this title; I have conferred on you an appellation which indicates a greater nearness to God than any other ivhich is bestowed on men, —

p and all of you are children of the Most High:

7 But ye shall die like men, and fall like one of the princes.

an appellation which implies that you are God's representatives on earth, and that your decision is, in an important sense, to be regarded as his. ^ And all of you are children of the Most High. Sons of God. That is. You occupy a rank which makes it proper that you should be regarded as his sons.

7. But ye shall die like men. You are mortal, like other men. This fact you have forgotten. Y^'ou have been lifted up with pride, as if you were in fact more exalted than other men; as if you were not subject to the law which consigns all men to the grave. An ancient monarch directed his servant to address him each morning in this language: " Remember, sire, that thou art mortal." No more salutary truth can be impressed on the minds of the rich and the great than that they are, in this respect, like other men — like the poorest, the meanest of the race: — that they will die under similar forms of disease; that they will experience the same pain; that all which is fearful in death will be their portion as well as that of the most obsci^re; and that in the grave, with whatever pomp and splendour they descend to it, or however magnificent the moniunent which may be reared over the spot where they lie, there will be the same offensive and repulsive process of decay which occurs in the most humble grave in the country churchyard. Why, then — oh, why — should man be proud? ^ And fall like one of the princes. And die as one of tlie princes. The idea in the word fall may be, perhaps, that they would die by the hand of violence, — or be cut down, as princes often are, e.g. in battle. The use of the word princes here denotes that they would die as other persons of exalted rank do; that is, that they were mortal as all men, high and low, arc — as common men are, and as princes are. Though they had names — El, and Elohim — that suggested the idea of divinity, yet such appchations did not make any real change in their condition as men, and as subject to the ordinary laws under which men live. Whatever name they bore, it did not aftbrd any security against death.

8. Arise, O God, judge the earth. That is, Since tl)ere is such a failure in the administration of justice by those to whom it appertains, and who are appointed to do it in thy stead, do thou, O God, come forth thyself, and see that justice is executed among men. Do thou take the matter into thine own hands, and see that impartial justice is done everywhere among men. It pertains to thee as the great Proprietor of the earth to exercise justice; and we have nowhere else to look when men fiiil to do their duty. ^ For thou shalt inherit all nations. Or rather, All nations belong to thee as thine inheritance; that is, as thine own. The word inherit is used here, as it often is, merely to denote possession or proprietorship, without refei'ence to the question koto the possession is obtained. The word strictly refers to what has been received from parents, or what men are heirs to; and, in this sense, it is commonly applied to the land of Palestine, either as what was derived by the Jewish people from their ancestors the patriarchs, or as what they had received from God as a Father. Ex. xxxii. 13; Dcut. i. 38; xii. 10. It is here used simply in the sense of possessing it. That is, the whole earth belonged to God, and the administration of its afl'airs pertained to him. As those had failed who had been appointed under him to the office of judges, — as they had not been faithful to their trust, — as no confidence could be reposed in them, — the psalmist calls upon God to interfere, either by appointing other magistrates; or by leading those who were in office to just views of their duty; or by his own direct judgments, punishing the wicked, and rewarding the righteous, by the interpositions of his providence. We may hence learn (1) That there are times on earth when wickedness is so prevalent, and when there is such a want of faithfulness in civil rulers, that we have no other resource but to call upon God to interpose. (2) That it is right to call upon Him to see tliat justice should be done in the earth even in the punishment of the guilt}', since all the interests of society depend on the proper administration of justice. (3) For the same reason it is right to pray that God would judge the world, and that justice may be done on the human race. It is desirable and proper that justice should be done; hence there is no malignity in desiring that there may be a univei'sal judgment, and that the afiairs of the universe should be placed on an equal and righteous foundation. It is possible that there may be a just and holy joy at the idea that justice is done, and that God shows himself the friend of truth, of order, and of law. Comp. Notes on Ps. Iviii. 10; llev. xix. 1-3.

This is another of the psalms of Asaph, the last of the group or collection that is found under his name. Conip. the Introd. to Psalm Ixxiii. The occasion on which this was composed is not certainly known, and cannot now be ascertained. Grotius supposes that it relates to the time of David, and especially to the first war with the Syrians referred to in 2 Sam. viii., or to the second war with the Syrians referred to in 2 Sam. x., and 1 Chron. xix. Kimchi, De Wette, and others, suppose that it relates to the time of Jehoshaphat, and to the war with the Ammonites and Moabites, referred to in 2 Chron. xx. Hengstenberg and Prof. Alexander concur in this opinion, and suppose that it was written on the same occasion as Ps. xlvii. and xlviii.;— the first, composed and sung on

KEEP not tliou silence, O God: hold not thy peace, and be not still, O God.

2 For, lo, thine enemies make

a r tumult: and they that hate thee have lifted up the head.

3 They have taken crafty counsel against thy people, and consulted against thy hidden « ones.

the field of battle; the second, on the triumphant return to Jerusalem; the third — the one before us— in confident anticipation of victory. This is, perhaps, rather fanciful, and 'it certainly cannot be demonstrated that this is the correct opinion. It would seem, at least, to be hardly probable that a psalm Avould be composed and sung in a battle-field.

All that is certain in regard to the psalm is, that it was written in view of a threatened invasion by combined armies, and the prayer is, that God would give help, as he had done when the nation had been threatened on other occasions. The nations which were combined, or which had formed an alliance for this purpose, are specified in vers. 6-8;— Edom; Ishmael; Moab; the Hagarenes; Gebal; Ammon; Amalek; the Philistines; the Tyrians, Assur, and the children of Lot.

II. A statement of the occasion for the prayer, to wit, the conspiracy or combination formed against his people,

III. An enumeration of the nations thus combined, vers. 6-8.

IV. A prayer that God Avould interpose as he had done in former times, in critical periods of the Jewish history, — as in the case of the Midianites; as in the time of Sisera, and Jabin; and as in the wars waged with Oreb and Zeeb, Zebah and Zalmunna, vers. 9-12.

V. A prayer that these enemies might be utterly overth^*o^vn and confounded; that God would promote his own glory; and that his people might be secure and happy, vers. 13-18.

1. Keep not ilioxi silence, O God. See Notes on Ps. xxviii. 1. The prayer here is that in the existing emergency God would not seem to be indifferent to the wants and dangers of his people, and to the purposes of their enemies, but that he would speaJc with a voice of command, and break up their designs. ^ Rold not thy peace. That is, SpeaTc. Give command. Disperse them by thine own authority. ^ And he not still, 0 God. Awake; arouse; be not iuditfei'eut to the wants and dangers of thy people. All this is the language o? petition; not of command. Its rapidity, its repetition, its tone, all denote that the danger was imminent, and that the necessity for the Divine interposition was urgent.

2. For, lo, thine enemies make a ttimult. Are excited; are aroused; are moving in a wild, furious, tumultuous manner, rushing on to the accomplishment of their designs. They come like rolling waves of the sea. See the word here used explained in the Notes on Ps. ii. 1, where it is rendered, in the text, rage; in the margin, tumultuously assemble. \ And they that hate thee. Thine enemies; the enemies of thy cause, and of thy people. Who they were is specified in vers. 6-8. *^ Have lifted tip the head. Have become proud; bold; confident of success, — all of which is indicated by the phrase lifted up the head. The head is bowed down in penitence and trouble; pride lifts it up; boldness, confidence, and wickedness, are indicated by its being thus lifted up.

3. They have taJcen crafty counsel. The one word translated have taJcen crafty — Q~l^, aram — means properly to make naked; and then, to be crafty, cunning, malignant, 1 Sam. xxiii. 22. It is well rendered here, they have taken crafty counsel. The meaning is, they have made their counsel or their consultations crafty, cunning, artful, malignant. Instead of pursuing a course in their deliberations that would be just, true, honourable.

4 They have said, ' Come, and let us cut them ott" from being a

they Lave followed the reverse. On the word rendered cotcnsel — liD, sod/i — which means a couch or cushion, and hence a divan — see Notes on Jobxv.8; Ps. XXV. 14; Ixiv. 2. The idea here is, that the persons referred to in the subsequent part of the psalm (vers. 6-8) had been assembled in a divan, or for consultation, and that they had there formed a malignant plan, — against God and his people, — which they were now proceeding to execute. ^ Against thy people. For the purpose of destroying them. ^ And consulted against thy hidden ones. The word rendered hidden ones — from the verb TD^i tzaphan, to hide, to conceal — properly denotes that which is secret, private, inaccessible (Ezek. vii. 22); and then,?iVL^\X\\x\^ protected or hidden So as to be secure. Comp. Notes on Ps. xxvii. 5. It would seem here to refer to those who were so protected by Jehovah — so inaccessible to others by reason of his guardian care — that they would be safe.

4. They have said. Come, and let us cut them off, etc. Let us utterly destroy them, and root them out from among the nations. Let us combine against them, and overpower them; let us divide their land among ourselves, attaching it to our own. The nations referred to (vers. 6-8) were those which surrounded the land of Israel; and the proposal seems to have been to partition the land of the Hebrews among themselves, as has been done in modern times in regard to Poland. On what principles, and in what proportions, they proposed thus to divide the land is not intimated, nor is it said that the project had gone so far that they had agreed on the terms of such a division. The formation of such a purpose, however, was in itself by no means improbable. The Hebrew people were offensive to all the surrounding nations by their religion, their prosperity, and the nation; that the name of Israel may be no more in remembrance.

constant rebuke of tyranny and idolatry by their religions and their social institutions. There had been enough, also, in their past history — in the remembrance of the successful wars of the Hebrews with those very nations — to keep up a constant irritation on their part. We are not to be surprised, therefore, that there was a deeply-cherished desire to blot out the name and the nation altogether. ^ That the name of Israel may be no more in rememhrance. That the nation as such may be utterly extinct and forgotten; that the former triumphs of that nation over us may be avenged; that we may no longer have in our very midst this painful memorial of the existence of one God, and of the demands of his law; that we may pursue our own plans without the silent or the open admonition derived from a religion so pure and holy. For the same reason the world has often endeavoured to destroy the church; to cause it to be extinct; to blot out its name; to make the very names Christ and Christian forgotten among men. Hence the fiery persecutions under the Ptoman government in the time of the Emperors; and hence, in every age, and in every land, the church has been exposed to persecution — originated with a pur- ^ pose to destroy it as long as there was any hope of accomplishing that end. That purpose has been abandoned by Satan ^and his friends only because the result has shown that the persecution of the church served but to spread its principles and doctrines, and to fix it more firmly in the aftections and confidence of mankind, so that the tendency of persecution is rather to overthrow the persecutor than the persecuted. Whether it can be destroyed by prosperity and corruption,— by science, — by error, — seems now to be the great problem before the mind of Satan.

5 For they have consulted '* together with one ^ consent: they are confederate

6 The ^ tabernacles of Edom,

and the Ishmaelites; of Moab, and the Hagarenes;

7 Gebal, and Ammon, and Amalek: the Philistines, with the inhabitants of Tyre;

5. For ihey have consulted togeiher xmth one consent. Marg., as in Heb., heart. There is no division in their counsels on this subject. They have one desire — one purpose — in regard to the matter. Pilate and Herod were made friends together against Christ (Luke xxiii. 12); and the world, divided and hostile On other matters, has been habitually united in its opposition to Christ and to a pure and spiritual religion. % They are confederate against thee. Literally, " They cut a covenant against thee;" that is, they ratify such a covenant, compact, league, — referring to the manner In whicli bargains and agi'eements were ratified hy cutting in pieces a victim sacrificed on such occasions; that is, by giving to such a transaction the solemnity of a religious sanction. Gen. xv. 10; Jer. xxxiv. 18, 19. See Bochart, Hieroz. i. 35. The meaning here is, that they had entered into this agreement in the most solemn manner, under the sanctions of religion.

6. The tabernacles of Edom. The tents of Edom; meaning here, the dwellers in those tents, that is, the Edomites. The word tabernacles or tents does not necessarily imply that the nation then led a wandering life, for the word came to signify in process of time a dwelling-place, or a habitation. The Edomites were not, in fact, a roving and wandering people, but a people of fixed boundaries. In early periods, however, like most ancient people, they doubtless dwelt in tents. Edom, or Idumea, was south of Palestine. See Notes on Isa. xi. 14. ^ And the Ishmaelites. The descendants of Ishmael. They dwelt in Arabia Deserta. ^ Of Moab. On the situation of Moab, see Notes on Isa. XV. It was on the south-east of Palestine. ^ And the Sagarenes. The Hagarenes were properly Arabs, so called from Hagar, the handmaid of Abraham, the mother of Ishmael. Gen. xvi. 1; xxv. 12. As connected with the Ishmaelites they would naturally join in this alliance.

7. Gebal. The Gebal here referred to was probably the same as Gebalene, the mountainous tract inhabited by the Edomites, extending from the Dead Sea southwards towards Petra, and still called by the Arabs Djebal. (Gesenius, Lex.) The word means mountain. Those who are here referred to were a part of the people of Edom. ^ And Ammon. The word Ammon means son of my people. Ammon was the son of Lot by his youngest daughter. Gen. xix. 38. The Ammonites, descended from him, dwelt beyond the Jordan in the tract of country between the strean)S of Jabbok and Arnon. These also v.ould be naturally associated in such a confederacy. 1 Sam. xi. 1-11. % And Amalek. The Amalekites were a ver}' ancient people. In the traditions of the Arabians they are reckoned among the aboriginal inhabitants of that country. They inhabited the regions on the south of Palestine, between Idumea and Egypt. Corap. Ex. xvii. 8-16; Num. xiii.29; 1 Sam. XV. 7. They also extended eastward of the Dead Sea and Mount Seir (Num. xxiv. 20; Judges iii. 13; vi. 3, 33); and they appear also to have settled down in Palestine itself, whence the name the 3Iount of the AmaleMtes, in the territory of Ephraim, Judges xii. 15. ^ The Fhilistines. Often mentioned in the Scriptures. They were the ancient inhabitants of Palestine, whence the name Philistia or Palestine. The word is supposed to mean the land of sojourners or stran-

8 Assur also is joined witli tliem: they liave ^ liolpeu the children of Lot. Selali.

gers; hence in the Septuagint they lire uniformly called aXXo^vAot, those of another tribe, strangers, and their country is called y»/ a.\\o<pv\ix)v. They were constant enemies of the llehrews, and it was natural that they should be engaged in such an alliance as this. ^ With the inhabitants of Tyre. On the situation of Tyre, see the Introd. to Isa. xxiii. "Why Tyre should unite in this confederacy is not known. The purpose seems to have been to combine as many nations as possible against the Hebrew people, and — as far as it could be done — all those that were adjacent to it, so that it might be surrounded by enemies, and so that its destruction might be certain. It would not probably be difficult to find some pretext for inducing any of the kings of the surrounding nations to unite in such an unholy alliance. Kings, in general, have not been unwilling to form alliances against liberty.

8. Assur also is joined with them. Assyria. Assyria was on the northeast of Palestine. The conspirators had secured, it seems, the aid of this powerful kingdom, and they felt confident of success. ^ They have holpen the children of Lot. The sons, or the descendants of Lot. The margin is, as the Hebrew, been an arm to. That is, they were an aid, or help; in other words, the sons of Lot were permitted, as it were, to make use of the arm of these powerful nations in accomplishing their purposes. The sons of Lot were Moab and Ammon, the ancestors of the Moabites and the Ammonites, Gen. xix. 37, 38. It would appear from this, that the purpose of destroying the Hebrew people had been originated by the Moabites and Ammonites, and that they had called in the aid of the surrounding nations to enable them to carry out

0 Do unto tliem as unto the '" Midianites; as to Sisera, '^ as to Jabin, at the brook of Kison;

their plan. The enumeration of those who had joined in the alliance shows that all the nations adjacent to Palestine, on every side, had entered into the agreement, so that the land was completely encompassed, or hemmed in, by enemies. In these circumstances, the conspirators felt secure; in those circumstances, the Hebrew people had no resource but to call upon God. Thus it often occurs that the people of God are so surrounded by enemies, or are so hemmed in by troubles and trials, that they have no other resource than this: — they are shut up to the necessity of prayer. Often God so orders, or permits things to occur, as to cut off his people from every other dependence, and to make them feel that there is no help for them but in Him.

9. Do unto them as unto the Midianites. That is. Let them be overthrown and destroyed as the Midianites were. The reference here is to the complete overthrow of the Midianites, as related in Numbers xxxi. "[[ As to Sisera. The captain or commander of the army of Jabin, king of Canaan. He was conquered by the Hebrew armies under the direction of the prophetess Deborah, by the instrumentality of Barak (Judges iv. 4, 6, 14, 15), and was slain by Jael, the wife of Heber the Kenite, Judges iv. 17-21. ^ As to Jabin. The king of Canaan, in whose service Sisera was. 1[ At the brook of Kison. Judges iv. 13. This is a stream which rises near Mount Tabor, and empties itself into the Bay of Ptolemais. In Judges v. 21, in the song of Deborah on occasion of this victory, it is mentioned as "that ancient river, the river Kishon;" that is, it was a stream which was well known; which had been referred to in ancient tales and poetry; — not a newly-discovered river, but a river

10 Wliich perished at En- dor: they became as dung for the earth.

11 Make their nobles like Oreb y and like Zeeb; yea, all their princes as Zebah, = and as Zalmnnna:

whose name and locality were familiar to all.

10. Which perished at En-dor. Endor is not particularly mentioned in the history of the transaction in the book of Judges, but it is known that Endor was in the vicinity of Mount Tabor, and there is no improbability in the tradition which has fixed the site of the battle at or near Endor. The word or name En-dor means \)ro^ev\y fount of tJie dioelUng (or, habitation), and was probably given at first to a spring or fountain near to which some distinguished or well-known person dwelt. It is mentioned in Josh. xvii. 11; 1 Sam. xxviii. 7. % They became as dung for the earth. The land was enriched or made fertile by their flesh, their blood, and their bones, as the field of Waterloo was by that of the slain, or as fields of battle commonly are.

11. Malce their nobles like Oreb and like Zeeb. These were princes or rulers of the Midianites, slain by Gideon, the one on the rock Oreb, and the other at the wine-press of Zeeb. Judges vii. 25. The prayer here is, that the enemies who had conspired against the land of Israel might be utterly destroyed. ^ Yea, all their princes as Zebah, and as Zalmiinna. The word here rendered princes means properly anointed, and was given to princes, kings, prophets, and priests, as anointed, or as set apart by anointing to their office. Zebah and Zalmunna were kings of Midian, slain also by Gideon. See Judges viii. 5,21.

12. Who said, Let us take to our' selves the houses of God in possession. The houses of God here mean the habitations of God, or the places

12 Who said, Let us take to ourselves the houses of God in possession,

13 O my God, make them like a wheel; as " the stubble before the wind.

14 As the fire burneth a wood, where he dwelt among the people. As there was but one ark, one tabernacle, and one temple, or one place of constituted public worship, this must refer to other places where God" was worshipped, or where he might be supposed to reside; — either to synagogues (see Notes on Ps. Ixxiv. 8), or to the private dwellings of the people regarded as a holy people, or as a people among whom God dwelt. This may, therefore, imply that their dwellings — their private abodes — were also dwelling-places of God, as now the house of a religious family — a place where God is regularly worshipped— may be regarded as an abode of God on the earth. The language here is not to be understood as that of Oreb and Zeeb, of Zebah and Zalmunna, but of the enemies referred to in the psalm, who had entered into the conspiracy to destroy the Hebrew nation. They had said, "Let us inherit the houses of God;" that is, Let us take to ourselves, and for our possession, the dwellings of the land where God is supposed to reside.

14. As the fire burneth a wood, etc. The same idea is here presented under another form. No image of desola- and as the flame scttetli the mountaius on fire;

15 So persecute tliem with thy tempest, and make them afraid with tliy storm.

16 Fill their faces with shame;

tiou is more fearful than that of fire ragiuf]f in a forest; or of fire on the niountahis. As trees and shrubs and grass fall before such a flame, so the prayer is, that they who had combined against the people of God might be swept away by his just displeJisure.

15. So persecute them. So pursue them; s5 follow them up. The word 'persecute is now used in a somewhat difterent sense, as denoting pain or suftering inflicted on account of religious opinion. It means here simply to pursue. ^ With thy tempest. With the expressions of thy displeasure; with punishment which may be compared with the fury of a storm. ^ And make them afraid ivith thi/ storm. Or, Make them afraid, terrify them, so that they will flee away. As all that is here sought by prayer is what men endeavour to do when an enemy invades their country, — as they make arrangements for repelling those enemies, and overthrowing them, and as they feel that it is right to do so, — there is no impropriety in making this the subject of prayer to God. What it is right for men to attempt, it is right to pray for; what it would be right for them to do if they had the power, it is right to ask God to accomplish; what is free from malignity in the act, and in the design, may be free from malignity in the desire and the prayer; and if men can carry with them the idea that what they are endeavouring to do is right, whether as magistrates, judges, rulers, defenders of their country, or as private men, they will have very little dirticulty in regard to the socalled imprecaiorii psalms. See this subject treated in the General Introd. 16. Fill their faces loith shame. As those who are disappointed and foiled

that they may seek thy name, O Lord.

17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

in their plans, — such disappointment and confusion commonly manifesting itself in the face. The prayer here is, that their enemies might be so baftled in their designs,— that they might be made so to feel how vain and hopeless were all their plans, — that there might be such a manifest interposition of God in the case, as that they should be led to see that Jehovah reigned; that it was in vain to contend with him, and that his people were under his protection. ^ That they may seeh thy name, O Lord. That they may be led to seek thee. This explains the drift and design of the whole prayer in the psalm. It is not a malignant prayer for the destruction of their enemies; it is not a wish that they might be made to suffer; but it is a prayer that the Divine dealing might be such as to lead them to the acknowledgment of the true God. It is a benevolent thing to desire that men may be brought to the knowledge of the true God, though it be through the discomfiture of their own plans, by defeat, or by suff'ering. Anything that leads men to an acquaintance with God, and results in securing his friendship and favour, is a gain, and will be cause of thankfulness in the end.

17. Let them be confounded. Let them be ashamed. That is. Let them have that kind of shame and confusion which results from the fact that their plans have not been successful, or that they have been foiled and baffled in their schemes. % And troubled. Disturbed; put to confusion. Let them be troubled as men are who are unsuccessful in their projects. ^ For ever. As a people; as confederated nations; as united in such an unholy alliance. Let them never again be able thus to combine, Q

18 Tliat men may know that thou whose name ^ alone is JE-

HOYAH, art the over all the earth.

or to form a compact for the destruction of thy people. This does not refer to them as individuals, but as nations. It is a prayer that they may be so discomfited now that they may see the wickedness and folly of all such efforts, and that they may never again form such a combination. 1[ Yea, let them he put to shame. By utter failure in their schemes. ^ And perish. Not individually, but as combined— as an alliance. Let there be a complete end to such a confederacy, so that it shall never be seen again.

18. That men may knoio. That all men may be impressed with the belief that thou art the true and only God. This was the design and aim of the prayer in the psalm. It was that there might be such a manifestation of the power of God; that it might be so evident that the events which had occurred could be traced to no other source than God himself, that all men might be led to honour him. ^ That thou ivhose name alone is JEHOVAH. To whom alone this name belongs; to whom alone it can be properly ascribed. This was the peculiar name by which God chose to be known. Ex. vi. 3. Corap. Notes on Isa. xlii. 8. On the word Jehovah — Tl^Tl'' — see

Notes on Ps. Ixviii. 4. It is found in combination, in Gen. xxii. 14; Ex. xvii. 15; Judges vi. 24; Ezek. xlviii. 35; Jer. xxiii. 6; xxxiii. 16. ^ Art the Most Sigh over all the earth. Thou art the Supreme God, ruling over all people. Thy dominion is so absolute over nations, even when combined together, and thy power is so complete in foiling their plans, and disconcerting their purposes, that it is clear that thou dost reign over them. He that could break up such a combination— he that could rescue his people from such an allied force — must have all power over the nations •^must be the true God.

On the meaning of the phrase in the title, '•'upon Gittith,'' see Notes on the title to Psalm viii. On the meaning of the phrase "/or (^marg. to) the sons of Korah,'' see Notes on the title to Psalm xlii. The author of the psalm is unkncwn, though it bears a strong resemblance to the forty-second, and may have been composed by David himself. If so, it was dedicated, or devoted, as that was, to "the sons of Ivorah," to be adapted by them to music, and to be employed in public worship, and it o^iay also have been composed on the same occasion. It is to be observed, however, that thei'e were not only numerous occasions in the life of David, but also in the lives of other pious Hebrews, to which the sentiments in this psalm would be appropriate; and we cannot, therefore, affimi with certainty that it was composed by David. If it had been, moreover, it is difficult to account for the fact that his name is not prefixed to it. See, however. Notes on A-er. 9.

composed is apparent from the psalm itself. It was evidently when the "WTiter was dejjj-ived, for some cause now unknown, of the privileges of the sanctuary. That cause may have been exile, or sickness, or distance, or imprisonment;— but whatever it was, the psalmist expresses his own deep feelings on the subject; the sense which he has of the blessedness of an attendance on the sanctuary, and of the happiness of those who were pei-mitted to attend — regarding it as such a privilege that even the spaiTOw rjid the swallow might be supposed to be happy in being permitted to dwell near the altar of God. He describes, also, the joy and rejoicing of those Avho went up in companies, or in solemn procession, to the place of public Avorship — a happy, triumphant group on their Avay to the house of God.

It is not possible, however, to ascertain the exact time, or the particular occasion, when the psalm Avas ASTitten. The language is such as might baA'e been used AA'hen the public worship was conducted either in the tabernacle, or in the temple — for the Avords employed are such as Avere adapted to either. It

To tlic cliicf Musician upon r Gittitli. A Psalm 1 for the sons of Korali.

TTOW amiable are thy taber- -■^ nacles, O Lord of hosts!

must have been, howovcr, before the temple was destroyed, for it is clour that the usual place of public worship was still stauding, and cons(>quently it ^vas before the captivity. The psalm is not one indicating public calamity; it is one o{ private love and soitow.

The contents of the psalm arc as fol-

I. The psalmist expresses his ow'n sense of the loveliness of the plac.'C where God is worshipped, and his earnest longing for the courts of the Lord, vers. 1, 2.

II. He illustrates this feeling by a beautiful image drawn from the sparrow and the swallow, — building their nests unobstructed and unalarmed near the very altar of God — as if they micst be happy to be so near to God, and to dwell peaceably there, vers. 3, 4.

III. He describes the happiness of those who are on the tcay to the place of public worship: their joy; their progress in strength of purpose as tbey approached the place; their happiness in appearing before God, vers. 5-7.

IV. He pours forth his earnest prayer that he might be pcmiittcd thus to approach God; that he might be allowed to abide in the courts of God; that he might find a home there; that he might even spend a day there, — for a day there was better than a thousand elsewhere, vers. 8-12.

The whole psalnj is a beautiful expression of love to the sanctuary, as felt by all who truly worship God.

1. Hoto amialle. How much to be loved; how lovely. The word amiable is now used to denote a quality of mind or disposition — as gentle, aflfectionate, kind. Tlie word here used, however in the original, means rather dear, beloved — as a token of endearment. Comp. Notes on the title to Ps. xlv. The idea here is, that the place of public worship is dear to the heart, as a beloved friend — a child — a wife — is. There is a strong and tender love for it. ^ Are thy tabernacles. Thy dwelling-places. This word might be applied either to the tabernacle or the temple, or to any

2 My '^ soul longeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out for the hving God.

place where God was supposed to reside, or where his worship was celebrated. The 2:)lural form is here used jirobably because the tabernacle and the temple were divided into two parts or rooms, and each might be regarded as in a proper sense the dwelling-place of God. See Notes on Matt. xxi. 12, et scq. ^ O LoED of hosts! Jehovah of hosts; Jehovah, controlling— ruling — guiding — marshalling— all the armies of heaven and earth: — comp. Notes on Isa. i. 9; Ps. xxiv. 10.

2. My soullongetJi. The word here used means properly to be pale; then, to be faint or weak; and then, to pine after, to long for, to desire earnestly. It would properly denote such a longing or desire as to make one faint or exhausted; that is, it indicates intense desire. In Ps. xvii. 12, it is applied to a hungry lion; *' Like a lion that is greedy of its prey.*' In Gen. xxxi. 30, it conveys the idea of intense desire: " Because thou sore longedst after thy father's house." For an illustration of the sentiment here expressed, see Notes on Ps. xlii. 1, 2. ^ Yea, even fainteth. Is exhausted; fails of its strength. The word means properly to be completed, finished; then to be consumed, to be spent, to waste or pine away. Gen. xxi. 15; Jer. xvi. 4; Lam. ii. 11; Job xix. 27. Tf For the courts of the Loed. The word here used refers to the different areas around the tabernacle or temple, within which many of the services of public worship were conducted, and which were frequented by different classes of persons. See Notes on Matt. xxi. 12. ^ My heart and my flesh. ]\Iy whole nature; my body and my soul; — all my desires and aspirations — all the longings of my heart are there. The body — the fiesh — cries owt iox rest; — the heart — the soul — for communion with God. Our whole

3 Yea, tlie sparrow hath found an house, and the swallow a nest for herself, where she may lay

her young, even thine altars, O Lord of hosts, my King and my nature demands the benefits which spring from the worship of God. Body and soul were made for his service, and the necessities of neither can be satisfied without religion. ^ Crieth out. The word here used — \T\, ranan — means properly to give forth a tremulous sound; then, to give forth the voice in vibrations, or in a tremulous manner; and thence it may mean either to utter cries of joy, (Lev. ix. 24; Job xxxviii. 7; Isa. xii. 6), or to utter a loud wail (Lam. ii. 19). Its common application is to joy (Ps. xcviii. 4; cxxxii. 16; Ixv. 8); and it might be rendered here, " Sing unto the Lord," or "Rejoice unto the Lord." The connexion, however, seems to demand that it be understood as the cry of earnest longing or desire. ^ For the living God. God, the true God, considered as living, in contradistinction from idols, always spoken of as dead. Comp. Ps. Ixiii. 1.

3. Yea, the sparroiv hath found an house. A home; a place where she may abide, and build her nest, and rear her young. The word here used — "11 D^, tzippor — is a name given to a bird from its chirping or twittering. It is rendered sparroio in Lev. xiv. 4 (marg.); Ps. cii. 7; and is often rendered bird (Gen. vii. 14; xv. 10, et al.), and fold, Deut. iv. 17; Neh. v. 18; et al. It may denote a bird of any kind, but is properly applied here to a sparrow, a species of bird very common and abundant in Palestine; a bird that finds its home especially about houses, barns, etc. That sparrows would be likely to gather around the tabernacle and even the altar, will appear not improbable from their well-known habits. " The sparrows which flutter and twitter about dilapidated buildings at Jerusalem, and crevices of the city walls, are very numerous. In some of the more lonely streets they are so noisy as almost to overpower every other sound. Their chirping is almost an articulate utterance of the Hebrew term (tsippor), which was employed to designate that class of birds. It may be taken for granted that the sparrows are not less numerous in other places where they have similar means for obtaining shelter and building their nests. The sparrows, in their resort to houses and other such places, appear to be a privileged bird. Encouraged by such indulgence, they are not timid — they frequent boldly the haunts of men. The sight of this familiarity reminded me again and again of the passage in the Psalms (Ixxxiv. 3), whei-e the pious Israelite, debarred from the privileges of the sanctuary, felt as if he could envy the lot of the birds, so much more favoured than himself." — Professor Hackett, " Illustrations ofScripture," pp. 94, 95. ^ Atid the sivalloiv a nest for herself. A place where it may make its nest. The word here used — "lill, derbr — denotes properly, swift fligKt, a tvheeling ov gyration; and it is applied to birds which fly in circles or gyrations, and the name is thus appropriately given to the swallow. It occurs in this sense only here and in Prov. xxvi. 2. If Where she may lay her young. Where she may place her young. The word lay here is not used in the sense in which we now apply it when we speak of " laying " eggs. It means to place them; to make a home for them; to dispose and arrange them. ^ Even thine altars, etc. The altars where thou art worshipped. The idea here is, that the sparrows and the swallows seemed to have a happy lot; to be in a condition to be envied.. Even they might come freely to the place where God was worshipped — to the very altars, — and make their home there undisturbed. How strongly in contrast with this was the condition of the wandering — the exiled — author of the psalm!

4 Blessed " are they that dwell in thy house: they will be still praising thee. Selah.

4. Blessed are ihcy that dwell in* ihy house. Who are constantly there; whose permanent abode is there. Tlie reference is to the priests and Levites — the ministers of religion — who had their permanent abode near the tabernacle and the temple, and who were Avholly devoted to the sacred duties of religion. Their lot is here spoken of as a blessed, or as a happy lot, in contradistinction from those who had only the opportunity of occasionally going up to worship. Comp. Notes on Ps. Ixv. 4. ^ They loill he still praising thee. They wiU do it constantly, as their daily employment. It will not be worship begun and ended, but worship continued — the regular business from day to day. Such will heaven be; and this will constitute its glory. There will be {a) a permanent residence there: — " Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out," (Rev. iii. 12;) and {h) there will be the constant service of God; such a service that it may be described as perpetual praise. The Septuagint and the Latin Vulgate render this, " They will praise thee for ages of ages;" that is, for ever.

5. Blessed is the man whose strength is in thee. Kot merely are they blessed who dwell there permanently, but the man also whose heart is there; who feels that his strength is in God alone; who loves to go there when opportunity is afforded him, treading his way to Zion. The idea is, that all strength must come from God; that this strength is to be obtained by waiting on him (comp. Notes on Isa. xl. 31), and that, therefore, it is a privilege thus to wait on God. Comp. ver. 7. IF In tchose heart are the loays of them. Literally, " The ways in their heart." I)e Wette renders this, " Who tliinketh on the ways [or paths] to Jerusalem." The word "ways" may refer either to the ways

5 Blessed is the man whose strength is in thee: in whose heart are the ways of them:

6 Who passing through the

or paths that lead to the place of worship, or the ways to God and to heaven. As the allusion, however, is evidently to those who were accustomed to go up to the place of public worship, the meaning is, that the man is blessed or happy whose heart is on those ways; who thinks on them; who makes preparation for going up; who purposes thus to go up to worship. The sense is enfeebled in our translation by the insertion of the words " of them." The literal translation is better: " The ways [that is, the paths — the going up— the journey — to the place of public worship]— are in their heart." Their affections; their thoughts are there. The word rendered ivays, means commonly a raised tvay, a highway, but it may refer to any public path. It would be applicable to what we call a turnpike (road), as a way throivn np for public use. The allusion is to the ways or paths by which the people commonly went up to the place of public worship; and the idea may be well expressed in the language of Watts, —

The sentiment thus expressed finds a response in thousands of hearts: — in the happiness — the peace — the joy — with which true worshippers go to the house of God. In the mind of the writer of the psalm this would have an additional beauty and attractiveness as being associated with the thought of the multitudes thronging that path — the groups — the companies— the families— that crowded the way to the place of public worship on their great festal occasions.

6. Who passing through the valley of Baca. This is one of the most difficult verses in the Book of Psalms, and has been, of course, very variously interpreted. The Septuagint and the Latin Vulgate, Luther, and Professor Alexander, render it a valley of tears.

valley of i Baca, make it a well: the rain also - filletli tlie pools.

The word Baca (N3|l) means properly weeping, lamentation; and then it is given to a certain tree — not probahly a mulberry tree, but some species of balsam, — from its weeping; that is, because it seemed to distil tears, or drops of balsam resembling tears in size and appearance. It is translated mulberry trees in 2 Sam. v. 23, 24; 1 Chron. xiv. 14, 15; and so in the margin here, " mulberry trees make him a well." There is no reason, however, to think that it has that meaning here. The true rendering is, " valley of lamentation," or weeping; and it may have reference to some lonely valley in Palestine, — where there was no water — a gloomy way — through which those commonly passed who went up to the place of worship. It would be vain, however, to attempt now to determine the locality of the valley referred to, as the name, if ever given to it, seems long since to have passed away. It may, however, be used as emblematic of human life—" a vale of tears;" and the passage may be employed as an illustration of the effect of religion in diffusing happiness and comfort where there was trouble and sorrow, — as if fountains should be made to flow in a sterile and desolate valley. ^ Make it a well. Or, a fountain. That is. It becomes to the pilgrims as a sacred fountain. They "make" such a gloomy valley like a fountain, or like a road where fountains — full, free, refreshing — break forth everywhere to invigorate the traveller. Religious worship — the going up to the house of God — turns that in the journey of life which would otherwise be gloomy and sad into joy; makes a world of tears a world of comfort; has an effect like that of changing a gloomy path into one of pleasantness and beauty. The idea here is the same which occurs in Isa. xxxv. 7, ** And the parched ground shall become a pool " (see Notes on that passage); — and in Job xxxv. 10, "Who giveth songs in the night " (see Notes *on that passage); — an idea which was so beautifully illustrated in the case of Paul and Silas in the jail at Philippi, when, at midnight they " sang praises to God " (Acts xvi, 25), and which is so often illustrated in the midst of affliction and trouble. By the power of religion, by the presence of the Saviour, by the influence of the Holy Ghost, the Comforter, such times become seasons of purest joy — times remembered ever afterwards with most fervent gratitude, as among the happiest periods of life. For religion can diffuse ^niles over faces darkened by care; can light up the eye sunk in despondency; can change tears of sorrow into tears of joy; can impart peace in scenes of deepest sorrow; and make the most gloomy vales of life like green pastures illuminated by the brightness of noonday. ^ The rain also filleth the pools. Marg., covereth. This is a still more difficult expression than the former. The Septuagint and the Vulgate render it, " The teacher — the lawgiver — 6 voixoOerwv — legislator. — gives blessings." Luther, " The teachers shall be adorned with many blessings." Gesenius, " Yea, with blessings the autumnal rain doth cover it." De Wette, "And with blessing the harvest-rain covers it," which he explains as meaning, "Where they come, though it would be sorrow and tears, yet they are attended with prosperity and blessing." Professor Alexander, " Also with blessings is the teacher clothed." The word rendered rain — rT"li72, moreh — is from HT, yarah, to throw, to cast, to place, to sprinkle, and may denote (1) an archer; (2) the early rain; (3) teaching, Isa. ix. 15; 2 Kings xvii. 28; or a teacher, Isa. xxx. 20; Job xxxvi. 22. It is rendered rain, in the place before us; and former rain twice in Joel ii. 23 (marg., a teacher). The

7 They f go from ' strength to

■word Yondorodfilleik means properly to cover, and would be titly so trans^^ latcd here. Comp. Lev. xiii. 45; Ezek. xxlv. 17, 22. The word bus not naturally the idea o^ filling. The word rendered pools — JlilDIS. herachoth — if pointed iu one manner — ilDIB. heraicliah (in the singular) — denotes a pond, pool, or basin of water; if pointed in another manner iny, benediction, and is often so used in the Scriptures, Gen. xxvii. 12; xxviii. 4; xxxiii. 11; Prov. xi. 11, etc. The rendering of Gesenius, as above, " Yea, with blessings the autumnal rain doth cover it," (that is, the valley so desolate in the heat of summer — the valley of weeping), would perhaps be the most natural, though it is not easy to see the connexion according to this interpretation, or according to any other proposed. Least of all is it easy to see the connexion according to the translation of the Septuagiut, the Vulgate, Luther, and Prof. Alexander. Perhaps the connexion in the mind of the author of the psalm may have been this. He sees the sterile and desolate valley through which the pilgrims are passing made jo3-ous by the cheerfulness — the happiness — the songs — of those who are on their way to the house of God. This fact^ this image — suggests to him the idea that this is similar to the effect which is produced in that valley when copious rains descend upon it, and when, though commonly desolate, it is covered with grass and flowers, or is "blessed" by the rain. This latter image is to his mind an illustration of the happy scene now before him in the cheerful and exultnig movements of the pilgrims on their way to the house of God. The one suggests the other; and the psalmist has a combined image before his mind, the one illustrating the other, and both showing how a vale naturally desolate and sterile may be made cheerful and joyous.

7. They go from strength to strength, etc. Marg., company to company. The Septuagiut and Vulgate, " They go from strength to strength; the God of gods is seen in Zion." Luther, " They obtain one victory after another, that one must see that there is a righteous God in Zion." De Wette, " Going they increase in strength, until they appear before God in Zion." This last is doubtless the true idea. As they pass along, as they come nearer and nearer to the end of their journey, their strength, their ardour, their firmness of purpose increases. By their conversation; by their songs; by encouraging one another; by seeing one difficulty overcome after another; by the fact kept before their minds, and increasingly apparent, that they are constantly approaching the end of their journey, — that the distance to be travelled is constantly diminishing, — that the difficulties become less and less, and that they will soon see the towers and walls of the desired city, — they are invigorated, cheered, comforted. What a beautiful illustration of the life of Christian pilgrims — of the bands of the redeemed— as they journey on towards the end of their course, — the Mount Zion above! By prayer and praise and mutual counsel, by their songs, by the fact that difficulties are surmounted, leaving fewer to be overcome, and that the journey to be travelled is diminishing constantly, — by the feeling that they arQ ever drawing nearer to the Zion of their home, until the light is seen to glitter and play on its towers and walls, — they increase in strength, they become more confirmed in their purposes, they bear trials better, they overcome difficulties more easily.

8 O Lord God of hosts, hear my prayer: pjive ear, O God of Jacob. Selah.

and look '* upon the face of thine anointed.

10 For a day in thy courts is

they walk more firmly, they tread their way more cheerfully and triumphantly. ^ Every one of them in Zion appeareth before God. Literally, " He shall appear to God iu Ziou." The meaning evidently is, that they who are referred to in the previous verses as going up to Ziou will be seen there, or will come before God, in the place of worship. There is a change of number here, from the plural to the singular, — as, in verse 5, there is a change from the singular to the plural. Such changes are frequent in the Scriptures as in other writings, and the one here can be accounted for on the supposition that the author of the psalm, in looking upon the moving procession, at one moment may be supposed to have looked upon them as a procession, — a moving mass, — and then that he looked upon them as individuals, and spake of them as such. The idea. here is, that they would not falter and fall by the way; that the cheerful, joyous procession would come to the desired place; that their wishes would be gratified, and that their joy would be full when they came to the end of their journey — to Zion. So it is of all Christian pilgrims. Every true believer — every one that truly loves God — will appear before him in the upper Zion — in heaven. There their joy will be complete; there the long- cherished desires of their hearts will be fully gratified; there all that they ever hoped for, and more, will be x'ealized.

8. O Lord God of hosts. See Notes on ver. 1. God is appealed to here as a God of power; as a God who is able to accomplish all his purposes, and to impart every needed blessing. % Hear my prayer. A prayer of the psalmist that he might also have a place among the servants of God in their worship, ver. 2. To this earnestness of prayer he is excited by the view which he had of the blessedness of those who went with songs up to Zion. His soul longs to be among them; from the sight of them his prayer is the more fervent that he may partake of their blessedness and joy. ^ Give ear, O God of Jacob. With whom Jacob wrestled iu prayer, and prevailed. Gen. xxxii. 24-30. On the phrase, give ear, see Notes on Ps. v. 1.

9. Behold, 0 God our shield. Our defence, as a shield is a defence in the day of battle. Comp. Notes on Ps. V. 12; xviii. 2; xxxiii. 20. It is an appeal to God as a protector. The psalmist was an exile — a wanderer — and he looked to God as his defence. ^ And looTc upon the face of tliine anointed. Look favourably upon; look with benignity and kindness. The word anointed here is the word Messiah — n''Ti??0 (Greek, ^P^aroQ, Christ; see Notes on Matt. i. 1). Comp. Notes on Ps. ii. 2. It here refers, however, evidently to the author of the psalm; and the word used is evidence that the author was David, as the anointed of the Lord, or some one set apart to the kingly office. It is true that this word was applicable to other kings, and also to priests and prophets, but the circumstances in the case concur best on the supposition that David is referred to. The allusion here is not to Christ; and the language does not suggest or justify the use which is often made of it when prayer is oftered, that " God would look upon us in the face of his anointed " — whatever may, or may not be, the propriety of that prayer on other grounds.

10. For a day in thy courts is letter than a thousand. Better — happier — more profitable — more to be desired — than a thousand days spent else-

Ijetter than a thousand. ^ I had rather bo a doorkeeper in the house of my God, than to dwell in the tents of wickedness.

11 For the Lord God is a sun t and shield: the Lord will give grace and glory: no good * thing will he witlihold from them that walk uprightly.

where. That is, I should find more happiness — more true joy — in one day spent in the house of God, in his worship, in the e.xercises of true I'eligion, — more that will be satisfactory to the soul, and that will be dwelt on with pleasure in the memory when life is coming to a close — than I could in a thousand days spent in any other manner. This was much for a man like David — or a man who had been encompassed with all the splendour of royalty — to say; it is much for any man to say. And yet it could be said with truth by him; it can be said with equal truth by others; and when we come to the end of life — to the time when we shall review the past, and ask where we have found most true happiness, most that was satisfactory to the soul, most that we shall delight then to dwell on and to remember, most that we should be glad to have repeated and perpetuated, most that would be free from the remembrance of disappointment, chagrin, and care, — it will not be the banqueting hall — the scenes of gaiety — the honours, the praises, the flatteries of men — or even the delights of literature and of the social circle, — but it will be the happy times which we shall have spent in coiumunioii with God, — the times when in the closet we poured out our hearts to Him, — when we bowed before him at the family altar, when we approached him in the sanctuary. The sweetest remembrances of life will be the sabbath and the exercises of religion. ^ / had rather he a doorkeeper in the house of my God. ^larg., / irould choose rather to sit at the threshold. The verb here used is derived from a noun signifying sill or threshold, and it would seem to mean here to stand on the threshold; to be at the door or the entran(;e, even without the privilege of entering the house: I would prefer that humble place to a residence icithin the abodes of the wicked. The verb here used occurs nowhere else in the Scriptures. The exact idea is not, as would seem from our translation, to Jceep the door, as in the capacity of a sexton or servant, but that of occupying the sill — the threshold, — the privilege of standing there, and looking in, even if he was not permitted to enter. It would be an honour and a privilege to be anywhere about the place of public worship, rather than to be the occupant of a dwelling-place of sin. ^ Than to dtoell in the tents of loicJcedness. The word tents here is equivalent to dicellings. It is used because it was so common in early periods to dwell in tents; and hence the word was employed to denote a dwelling in general. The emphasis here is very much on the word " in:" — he would prefer standing at the door of the house of worship to dwelling within the abodes of the wicked, — that is, to being admitted to intimacy with those who occupy such dwellings, — however splendid, rich, and gorgeous, those abodes might be.

11. For the Lord God is a sun. The Septuagint and the Latin Vulgate render this, " For the Lord loveth mercy and truth." Our translation, however, is the correct one. The sun gives light, warmth, beauty, to the creation; so God is the source of light, joy, happiness, to the sonl. Comp. Isa. Ix. 19; Rev. xxi.23; xxii. 5. ^ And shield. See ver. 9. 1 The Lord tcill give grace and glory. Grace, or favour, here; glory, or honour, iu the world to come. He Q2

12 O Lord of hosts, blessed is

will bestow all ueedful favour on his people in this life; he will admit them to glory in the world to come. Grace and glory are connected. The bestowment of the one will be followed by the other. Rom. viii. 29, 30. He that partakes of the grace of God on earth will partake o{ glory in heaven. Grace comes before glory; glory always follows where grace is given. ^ No good thing will he withhold, etc. Nothing really good; nothing that man really needs; nothing pertaining to this life, nothing necessary to prepare for the life to come. Comp. 1 Tim. iv. 8; Phil. iv. 19.

12. O LoED of hosts, blessed is the man that trusteth in thee. Blessed in evei'y respect. His lot is a happy one; — happy in thy friendship; happy in being permitted to worship thee; happy in the blessings which religion scatters along his path here; happy in thy sustaining grace in times of trial; happy in the support given in the hour of death; happy in the eternity to which he is going. Oh that all men would try it, and experience in their own souls the happiness— the real, genuine, deep, permanent joy — of trusting in Ood; — of believing that there is a God; of confiding in his character; of leaning on him in every situation in life; of relying on his mercy, his grace, and his faithfulness, in the hour of death!

On the phrase in the title, "To the chief Musician," see Notes on the title to Psalm iv. On the expression, "for the sons of Korah," see Notes on the title to Psalm xlii. Neither of these expressions determines anything in regard to the authorship of the psalm, or the occasion on which it was composed, and conjecture on these points would be useless. There were in the Jewish history, as there have been in the Christian church, numerous occasions to which the sentiments of the psalm would be appropriate. It was evidently composed in view of the fact that God had, on some former occasion, interposed when his people were in trouble, but that now for similar causes he was again angry with them, and thej' were suft'ering similar calamities. The psalm contains a fervent prayer that God would again appear for them, and it implies a confident expectation that he would do this, so that the calamities which had come upon them would be removed— even as by a miraculous interposition. There is nothing to make it absolutely certain that it pertains to the Babylonish captivity, as De Wette supposes, but the language is so general that it might refer to atvj captivit)-.

I. An allusion to God's gracious interposition in former times, as the ground of the present appeal to him, vers. 1 -3. In those times, when his people had been conquered, he had restored to them the possession of their own land; he had forgiven their iniquity; he had turned himself from the fierceness of his anger. These acts of mercy were now remembered; and this was the gi'ound of confident hope in the present trouble.

II. A description of the state of the people at the time when the psalm was composed, as demanding help from God, vers. 4-7. It is clear that the nation was suflTering from some calamity; that the anger of God seemed to be upon them; that it appeared as if his wrath would never be turned away; and that unless he should interpose the nation must perish.

III. The expression of a confident hope that God would deliver his people, vers. 8-13. (a) The psahnist represents himself as willing to hear what God would say, with the hope that he would speak peace to his people; (ver. 8); (6) he declares his belief that God is near to them who fear him (ver. 9), and that in the present case — m the manner in which he would meet the present emergencj' — there would be a mingling of mercy and truth — of righteousness and peace:— that eaeh of these, in proper proportions, and without collision, would meet and mingle in the Divine dealings; that is, it would be seen, in his dealings with his people, that God was merciful ai.d just, — righteous and disposed to peace (ver. 10); (c) he expresses his assurance that, dark as things now ap-

T ORD, tliou hast been " favour- -^ able unto thy land: thou hast brought back the captivity of Jacob.

poarcd, there would be a Divine intcrl)Osition as (/"truth (or, a just solution of these difficulties) should spring out of the very earth — as if it would come from some unknown quarter and in some unexpected manner, as mysterious, and as incompreliensible, and as far removed from liumau agency as if it came up suddenly from the ground, —or OS if the heavens opened themselves, and it looked down from the sk\- (ver. 11); and {d) he, in conclusion, expresses his contident belief that the Lord would give that which was truly good; that the land would again yield its increase; that righteousness Avould attend his march through the land, going as it Avere before him, and causing all the people to walk in his steps, vers. 12, 13. There does not appear to have been in this psalm any original reference to the ]\Iessiah, or to his work: — that is, all that there is in the psalm can be explained on the supposition that it has i]o such reference. But it must be obvious to every one that the language is such as is fitted most beautifully and appropriately to describe many things in the plan of redemption, and especially to express the fiact that in that work the attributes of God, some of which seem not easy to be reconciled, have been most perfectly and beautifully manifested and blended.

1. Lord, thou hast been favourable unto thif land. Marg., icell i^leased toith. The idea is tliat he had been kind or propitious to the nation; to wit, on some former oceasidu. So Luther, {vormals) " formerly." The reference is to some previous period in their history, when lie had exercised his power in their behalf. ^ Thou hast brought back the captivity of Jacob. That is, at the time referred to. It is not necessary to suppose that the allusion is to the

2 Thou hast forgiven ^ the iniquity of tliy people; thou hast covered all their sin. Selali.

3 Thou hast taken away all thy Avrath: thou. hast turned 3 thyself from the fierceness of thine anger.

period immediately preceding theftime when, the psalm was composed, but it may have been any period in their history. Nor is it necessary to suppose that the people had been removed from their land at the time; for all that would be necessary to suppose in interpreting the language would be that the land had been invaded, even though the inhabitants still remained in it.

2. Thou hast forgiven the iniquity of thy people. That is, These calamities came upon them in consequence of their sins, and thou hast dealt with them as if those sins were forgiven. The fact that the tokens of his anger had passed away, and that his judgments were withdrawn, seemed to prove that their sins had been forgiven. The same form of expression here used — with the same words in Hebrew — occurs in Ps. xxxii. 5. See Notes on that passage. The language suggests the idea of an atonement. Literally, "Thou hast lifted up — or borne — the ini(iuity of thy people." ^ Thou hast covered all their sin. So that it is hidden; and therefore thou dost treat them as j/'they were righteous, or as //"there icere no sin. The idea of covering is that expressed in the Hebrew word, which is commonly rendered atonement — 1D3, kaphar — to cover; to cover over; then, to cover over sin; to forgive. The idea suggested in this verse is, that when God withdraws the tokens of his displeasure, we may hope that he has pardoned the sin which was the cause of his anger.

4 Turn us, O God of our salvation, and cause tliine anger toward ns to cease.

6 Wilt thou not revive us again, that thy- people may rejoice in thee?

occasion referred to. Thou didst so deal with thy people as to make it evident that thou didst cherish no anger or displeasure against them. % fkou hast turned thyself, etc. Marg., thine anger from ivaxing hot. Literally, Thou didst turn from the heat of thine anger. His indignation was withdrawn, and he was again at peace with them. It is this fact, drawn from the former history of the people, which constitutes the basis of the appeal which follows.

4. Turn us, O God of our salvation. The God from whom salvation must come, and on whom we are dej)endent for it. The prayer here is, "turn US;" turn us from our sins; bring us to repentance; make us willing to forsake every evil way; and enable us to do it. This is the proper spirit always in prayer. The first thing is not that he would take away his wrath, but that he would dispose us to forsake our sins, and to turn to himself; that we may be led to abandon that which has brought his displeasure upon us, and then that he will cause his anger towards us to cease. We have no authority for asking God to turn away his judgments unless we are willing to forsake our sins; and in all cases we can hope for the Diyine interposition and mercy, when the judgments of God are upon us, only as we are willing to turn fi'om our iniquities. ^ And cause thine anger toivard us to cease. The word here used, and rendered cause to cease — "llQ, parar — means properly to hreaJc; then, to violate; and then, to annul, or to bring to an end. The idea here is, that if they were turned from sin, the cause of his anger would be removed, and would cease of course. Comp. Ps. Ixxx. 3.

5. Wilt thou he angry tvith us for ever? Thine anger is so long continued that it seems as if it would never cease. % Wilt thou draio out thirie anger. Wilt thou protract or prolong it? The idea is that of a determined purpose, in retaining his anger, as if his wrath would cease of necessity unless there were such a direct exercise of will. ^ To all generations. Literally, " from generation to generation." That is, — so that not merely the generation which has sinned, and which has brought down these tokens of displeasure, shall suffer, but the next, and the next, and the next, for ever. The plea is that the judgment might terminate, and not reach coming generations.

6. Wilt thou not revive us again. Literally, "Wilt thou not turn [or return], cause us to live;" that is, and cause us to live. The expression is equivalent to "again" as in our translation. The Septuagint and Vulgate render it, "Returning, wilt thou not give us life?" The word rendered revive means to live; to cause to live; and the idea is that of recovering them from their condition as a state of death; that is, restoring them as if they were dead. The image is that of returning spring after the death of winter, or the young grass when the rain descends after a long drought, and when everything seemed to be dead. So of the people referred to in the psalm; everything among them was like such a winter, when there is neither leaf, nor flower, nor grass, nor fruit; or like such a drought, when desolation is seen everywhere; or like the grave, where the dead repose. The image of spring, after a long and dreary winter, is one also whi(;h will properly describe the condition of the church when the influences of the

7 Shew lis thy^ mercy, O Lord, and grant us thy salvation.

8 I will hear what God the

Spirit have been long withlield, and when, under the visitations of grace, religion seems to live again among the people of God. ^ That thy people mat/ rejoice in thee. In thy favour; in thy presence; in thee as their God. (a) There is always yoj/ in a revival of religion. Nothing is so much fitted to make a people happy; nothing diffuses so much joy. Comp. Acts viii. 8. {b) This is particularly joy in God. It is because he comes near; because he manifests his mercy; because he shows his power and his grace.

7. Sheio ns thy mercy, O LoED. That is. Manifest thy mercy in returning to us; in forgiving our sins; in taking from us the tokens of thy displeasure. ^ And grant us thy salvation. Salvation or deliverance from our present trouble and calamities.

8. / loill hear what God the Loed will speak, I, the psalmist; I, representing the people as looking to God. The state of mind here is that of patient listening; of a willingness to hear God, whatever God should say; of confidence in him that what he would say would be favourable to his people, — would be words of mercy and of peace. Whatever God should command, the speaker was willing to yield to it; whatever God should say, he would believe; whatever God should enjoin, he would do; whatever God should ask him to surrender, he would resign. There was no other resource but God, and there was entire confidence in him that whatever he should say, require, or do, would be right. \ For he will speak peace unto his people. Whatever he shall say will tend to their peace, their blessedness, their prosperity. He loves his people, and there may be a confident assurance that all he

Lord will speak: for he will speak peace unto his people, and to his saints: but "' let them not turn again to folly.

will say will tend to promote their welfare. % And to his saints. His holy ones; his people. % Hut let them not turn again to folly. The Septuagint and the Vulgate render this, "To his saints and to those who turn the heart unto him." Our common version, however, has expressed the sense of the Hebrew; and it contains very important truths and admonitions, (a) The way which they had formerly pursued was folly. It was not mere siti, but there was in it the element of foolishness as well as ivickedness. All sin may be contemplated in this twofold aspect: — as wickedness, and as foolishness. Comp. Ps. xiv. 1; Ixxiii. 3. {h) There was great danger that they would turn again to their former course; that they would forget alike the punishment which had come upon them; their own resolutions; and their promises made to God. Comp. Ps. Ixxviii. 10, 11, 17, 18, 31, 32. Nothing is more common than for a people who have been afflicted with heavy judgments to forget all that they promised to do if those judgments should be withdrawn; or for an individual who has been raised up from a bed of sickness — from the borders of the grave — to forget the solemn resolutions which he formed on what seemed to be a dying bed, — perhaps becoming more thoughtless and wicked than he was before, as if to make reprisals for the wrong done him by his Maker, or as if to recover the time that was lost by sickness, (c) This passage, therefore, is a solemn admonition to all who have been afflicted, and who have been restored, that they return not to their former course of life. To this they should feel themselves exhorted (1) by their obligations to their benefactor; (2) by the remembrance of their own solemn vows

9 Surely liis salvation is nigh them that fear him; that glory may dwell in our land.

10 Mercy and truth are met together; righteousness n and peace have kissed each otlier.

made in a time of sincerity and honesty, and when they saw things as they really are; and (3) by the assurance that if they do return to their sin and folly, heavier judgments will come upon them; that the patience of God will he exhausted; and that he will bear with them no longer. Comp. John v. 14, " Sin no more, lest a worse thing come unto thee."

9. Surely Ms salvation. His help; his aid. The word here does not mean salvation in the restricted use of the term as applied to the future life, hut it means deliverance of all kinds — rescue from trouble, danger, calamity. ^ Is nigh them that fear him. All who truly reverence him, and look to him in a proper manner. They may expect his aid; they may be sure that he will soon come to help them. This expresses the confident assurance of the author of the psalm that God tooulcl interpose in the troubles of the nation, and would deliver them. ^ That glory may dwell in our land, (a) The glory or honour of having such a God to dwell among them; — and (^) the peace, the prosperity, the happiness, which will be the consequence — of his interposition. The idea is, that this would be a permanent thing; that this honour or glory would then make the land its dwelling-place.

10. Mercy and truth are met tO' gether. That is, in the Divine dealings referred to in the psalm. There has been a blending of mercy and truth in those dealings; or, both have been manifested; — truth, in the Divine statements, threatenings, and promises; and mercy, in forgiving sin, and in sparing the peo])le. There is no necessary contradiction between truth and mercy; that is, the one does not necessarily conflict with the other, though the one seems to conflict with the other when punishment is threatened for crime, and yet mercy is shown to the offender, — that is, where the punishment is not inflicted, and the offender is treated as if he had not sinned. In this respect, the great difficulty in all human governments has been to maintain both; to be true to the threatening of the law, and at the same time to pardon the guilty. Human governments have never been able to reconcile the two. If punishment is inflicted up to the full measure of the threatening, there is no manifestation of mercy; if mercy is shown, there is a departure from justice, or a declaration that the threatenings of the law are not, in all cases, to be inflicted: — that is, there is, to that extent, an abandonment of justice. Human governments have always felt the need, in their practical operations, of some device like an atonement, by which the two might be blended, and both secured. Such a method of reconciliation or of securing both objects— truth, in the fulfilment of the threat, and mercy towards the offender — has never been (and could not be) acted on in a human administration. It is only in the Divine government that this has been accomplished, where a true and perfect regard has been paid to truth in the threatening, and to mercy toward the guilty by an atonement. It is true, indeed, that this passage does not refer to the atonement made by the Eedeemer, but there can scarcely be found a better illustration of that work than occurs in the language here used. Comp. Notes on Eom. iii. 26. See also my work on the "Atonement," chapters ii., iii.* ^ Righteousness. In the maintenance of law, or the manifestation of justice. That is, in this case, God had shown his justice in bringing

11 Trutli shall spring out of the earth; and righteousness shall look down from heaven.

12 Yea, the Lord shall give that which is good; o and our

13 Righteousness '' shall go before him, and '' shall set us in the way of his steps.

these calamities on the people for their sins. In the work of the Redeemer this was done by his beinf; " wonnded for our transgressions, and bruised for our iniquities;" by the fact that " the chastisement of our peace was upon him," and that " the Lord laid on him the iniquitj-^ of us all." Isa. liii. 5, 6. ^ And peace. Pardon; mercy; restoration to favour. In the case of the Hebrew people this was done by his removing the calamities which their sins had brought upon them, and by his returning favour. In the work of redemption, it was done by the pardon of sin, and by reconciliation to God. % Have kissed each other. As friends and lovers do; as they do who have been long separated; as they do who, after having been alienated and estranged, are made friends again. In like manner, there seemed to be an alienation — an estrangement — a state of hostility — between righteousness and mercy, between justice and pardon, but they have been now united as separated and alienated friends are, and have embraced each other as such friends do; that is, they blend together in beautiful harmony.

] 1. Tndh shall sprivg out of the earth. As plants do — for this is the mc lining of the word. The blessings of truth and righteousness would be like the grass, the shrubs, the flowers, which spring up from the ground, — and like the rain and the sunbeams which come from heaven. Truth would spring up everywhere, and abound in all lands, as plants, and shrubs, and crrass spring up all over the earth. There is not an intended contrast between the two clauses of this verse, as if truth came from the earth, and righteousnessyro??! heaven; but the idea is that they would come in a manner that might be compared with the way in which God's other abundant blessings are bestowed, as springing, on the one liand, from the fertility of the eiirth, and en the other, from the rain, the dew, and the sunbeam, "jy And righteousness shall look doivn from heaven. Shall descend from heaven; or shall come from above, — as if the rain, and the sun looked down from heaven, and saw the wants of man. The original word here rendered look doivn — jnpTi)', shakaph — means to lay upon, or over; then, to project, he over, look i'orward; then, to overhang; and the idea here is that it lent over, or leaned forivard to look at the necessities of man — as one does who is desirous of gazing at an object. There was an anxiety, so to speak, to come to the earth — to meet the human need. As therain and the sunbeams seem attj:/ow5 to bestow their blessings on man, so God seems anxious to bestow on man the blessings of salvation.

12. Yea, the LOED shall giife that which is good. All that is truly good: — all needful temporal blessings; all blessings connected with salvation. *|[ And our land shall yield her increase. There shall be fruitful seasons, and the earth shall produce abundance. Comp. Notes on Ps. Ixvii. 6.

13. Righteousness shall go hefore him. Shall anticipate his coming, and prepare his way. The idea seems to be, that in order to his appearing, there would be a proclamation of righteousness, and a preparation for his advent by the diffusion of righteousness among the people; in other words, the nation, in the prospect of his coming, would turn from sin, and would seek to be prepared for his appearing. Thus John ])ro(laimed the coming of the Pedeemer, " Fepent ye, for the kingdom of heaven is at hand."

"DOW down thine ear, O Lord, -^ hear me: for I am poor and

Matt. iii. 2. So also " The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight/' Matt. iii. 3. ^ A)id shall set us in the way of his steps. This might be rendered, *' and set its steps for a way;" that is, the steps which would be taken by him would indicate the way in which his people should walk. Perhaps, however, the common interpretation best expresses the sense of the passage. According to that, the idea is, that the effect of hia coming would be to dispose men to walk in the way of the steps which he took; to be his imitators and followers. The general thought is, that his coming would have the effect of turning the people to the paths of righteousness and truth. This is the designed effect of all the visitations of God to our world.

This psalm purports to be a psalm of David; and there is nothing in the psalm that is contrary to this supposition. Why it has its place among the psalms which are designated as the compositions of "the sons of Korah," and had not its place among those wliich are ascribed to David (Ps. i.-lxx.) we have no means of ascertaining. It is not said, however, that those were the only psalms of David, and there is no improbability in supposing that he may have composed othei's. It is not improperly named "« prayer," since it is made up mostly of petitions, though this is true of others which are called "psalms," and though it is true that this one has so much of praise in it that it might also (as it is in the margin) be designated a psalm. The occasion on which it was composed is unknown, but it has been commonly supposed that it was written in the time of the persecutions under Saul. De Wette regards it as a national song composed in a time of national trouble.

This psalm does not admit of an}' minute subdivision. It is made up of needy. 2 Preserve my soul, for I am earnest prayers, with reasons why those prayers should be answered; and perhaps the leading practical suggestion which would properly follow from the psalm is, that it is proper for us, in our prayers, to urge reasons why they should be answered: the reasons why we pray at all. "We cannot, indeed, suppose that we can suggest anything which would not occur to the Divine mind, but in all our pra}-ers there is some reason why we pray; there are reasons why we ask the particular things wliich are the burden of our supplications, and it caimot be improper, in order that our own minds at least may be suitably impressed, to mention those reasons when we come before God.

1. Boio down thine ear, O Loed, hear me. See Notes on Ps. v. 1. Tf For I am poor and needy. This is the reason here assigned why God should hear him. It is not a plea of merit. It is not that there was any claim on God in the fact that he was a poor and needy man, — a sinner helpless and dependent, or that it would be any injustice if God should 7iot hear, for a sinner has no claim to favour; but it is that this was a condition in which the aid of God was needed, and in which it was proper or appropriate for God to hear prayer, and to render help. We may always make our helplessness, our weakness, our poverty, our need, a ground of appeal to God; — not as a claim of justice, but as a ease in which he will glorify himself by a gracious interposition. It is also to be remarked that it is a matter of unspeakable thankfulness that the " poor and needy " onay call upon God; that they will be as welcome as any class of men; that there is no condition of poverty and want so low that we are debarred from the privilege of approaching One who has infinite resources, and who is as ivilling to help as he is able.

1 holy: O thou my God, save thy servant that trusteth »■ in thee.

3 Be merciful unto me, O Lord: for I cry unto thee ^ daily.

keep, my life; — for so the word rendered soul means in this place, as it does commonly in the Scriptures. ^ For I VLxn lioly. Marg., One tvhom thoufavourest. The Hebrew word — T*pn, hhasid — means properly, benevolent, kind; then, good, merciful, gracious; and then pious, godly. Ps. XXX. 4; xxxi. 23; xxxvii. 28. The ground of the plea here is, that he was a friend of God; and that it was proper on that account to look to him for protection. He does Tiot say that he was holy in such a sense that he had a claim on that account to the favour of God, or that his personal holiness was a ground of salvation; but the idea is, that he had devoted himself to God, and that it was, therefore, proper to look to him for his protection in the time of danger. A child looks to a parent for protection, because he is a child; a citizen looks to the protection of the jaws, because he is a citizen; and so the people of God may look to him for protection, because they are his people. In all this there is no plea of merit, but there is the recognition of what is proper in the case, and what may be expected and hoped for. ^ Save thy servant. Save him from threatening danger and from death. % That trusteth in thee. Because I trust or confide in thee. I go nowhere else for protection; I rely on no one else. I look to tliee alone, and I do this with entire confidence. A man who does this has a right to look to God for protection, and to expect that God will interpose in his behalf.

3. Be merciful unto me, O Lord. It was mercg after all that he relied on, and not Justice. It was not because he had any claim on the ground

vant: for unto thee, O Lord, do I lift up my soul.

5 For « thou. Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.

that he was "holy," but all that he had and hoped for was to be traced to the mercy of God. % For I cry unto thee daily. Marg., as in Heb., All the day. The meaning is, that he did this constantly, or without intermission.

4. Bejoice the soul of thy servant. Cause me to rejoice; to wit, by thy gracious interposition, and by delivering me from danger and death. ^ For unto thee, O Lord, do I lift uip my soul. Comp. Notes on Ps. xxiv. 4. The idea is that of arousing himself, or exerting himself, as one does who makes strenuous eftbrts to obtain an object. He was not languid, or indifferent; he did not put forth merely weak and fitful efforts to find God, but he lent his ivhole poivei's to that end; he arouses himself thoroughly to seek the Divine help. Languid and feeble efforts in seeking after God will be attended with no success. In so great a matter,— when so much depends on the Divine favour, — when such great interests are at stake, — the whole soul should be roused to one great and strenuous effort; — not that we can obtain his favour by force or power, and not that any strength of ours will prevail of itself, but {a) because nothing less will indicate the proper intensity of desire; and {h) because such is his appointment in regard to the manner in which we are to seek his favour. Comp. Matt. vii. 7, 8; Luke xiii. 24; xvi. 16.

5. For thou, Lord, art good, etc. This is another reason why God should hear his prayer; and it is a reason which may be properly <irged at all times, and by all classes of persons. It is founilod on the benevolence of God; on the fulness of his

6 Give ear, O Lord, unto my prayer; and attend to tlie voice of my supplications.

7 In the day of my trouble I will ' call upon thee: for thou wilt answer me.

mercy to all that invoke his name. We should call in vain on a God who was not merciful and ready to forgive; hut in the Divine character there is the most ample foundation for such an appeal. In his benevolence; in his readiness to forgive; in the plenitude of his mercy, God is all that a penitent sinner could wish him to be. For if such a sinner should endeavour to describe what he would desire to find in God as a ground of appeal in his prayers, he could not express his feelings in language more full and free than God has himself employed about his own readiness to pardon and save. The language of the Bible on this subject would express, better than any language which he could himself employ, what in those circumstances he would ivish to find God to be..

7. In the day of my f rouble I tcill call upon thee. That is, I do it now; I have done it; I will do it. The language implies a habit, or a steady purpose of mind, that in all times of trouble he would make God his refuge. It was this fixed purpose — this regular habit — which was now the ground of his confidence. A man 'svho always makes God his refuge, who 2ias no other ground of reliance, may feel assured that God will interpose and save him. ^ For thou tvilt answer me. This also implies a fixed and steady assurance of mind, applicable not only to this case, but to all similar cases. He had firm confidence in God at all times; an unwavering belief that God is a hearer of prayer. This is a just foundation of hope when we approach God. Comp. James i. 6, 7.

8 Among the gods there is none " like unto thee, O Lord; neither ^ are there any works like unto thy works.

9 All "' nations whom thou hast made shall come and wor-

8. Amony the gods there is none like unto thee, 0 Lord. Among all those which are worshipped as gods there is no one that can hear and save. The psalmist, in respect to prayer, and to help to be obtained by prayer, compares his own condition with that of those w'ho worshipped false gods. He had a God who could hear; they had none. A true child of God now in trouble may properly compare his condition in this respect with that of those who make no profession of religion; who do not profess to worship God, or to have a God. To him there is a throne of grace which is always accessible; to them there is none. There is One to whom he may always pray; they j)rofess to have no one on whom they can call. ^ Neither are there any works like unto thy toorks. That is, as wrought by those " gods." There is nothing they have done which can be a ground of confidence that can be compared with what thou hast done. The allusion is to the power, the wisdom, and the skill evinced in the works of creation, and in the merciful interpositions of Providence. From these the psalmist derives a proof that God is able to save. There is no such argument to which the worshippers of false gods can appeal in the time of trouble.

9. All nations u'hom thou hast made shall come, etc. In this verse the psalmist expresses his belief that the conviction which he entertained about the ability of God to save — about his being the only true God — would yet pervade all the nations of the earth; that they all would yet be convinced that he was the true God, and would come and worship him alone. So clear to him seemed

10 For thou art great, and doest wondrous things: thou ' art God alone.

11 Teach v me thy way, O Lord; I will Avalk in thy truth: unite - my heart to fear thy name.

to be the evidence of the existence and perfections of God that he did not doubt that all men would come yet to see it also, and to acknowledge liim. Comp. Isa. ii. 2, 3; Ix. 3-11.; Ps, ii. 8; Ixxii. 17. % And shall glorify thy name. Shall honour thee as the true God. They will renounce their idols; they will come and worship thee. This belief — this hopeis held out through the entire volume of revealed trutli. It cheei'ed and encouraged the hearts of tlie saints of the Old Testament and the New; and it may and should cheer and encourage our hearts. It is not less certain because it seems to be long delayed. To the view of man this is all ihat is certain in the future. No man can predict what will occur in regard to any of the existing political institutions on the earth — either the monarchies of the old world, or the republics of the new.* No man can tell in reference to the arts; to the sciences; to social life; to manners; to the cities and towns which now exist on tlie earth, what they will he in the far distant future. Only one thing is certain in that future — that the kingdom of God will be set up, and that the Redeemer's tiirone will be established over all the earth; that the time is to come when "all nations shall come and worship before God, and shall glorify his name."

* Tliis I wrote some six years ago. Now, on revising it for publication (Oct. 13, 1804), how soon — how stniiigely — liow fearfully — has the course of things in our country illustrated it. Who, six years since, could have foretold what has actually occurred during that time in onr then happy Republic? It seemed to be permanent and enduring; and we made onr boast to tiie other nations of the earth that it voiild be so. Alas! liow liave we been rebuked for our boastings; how liave we been taught that no human sagacity can predict what will occur to any nation or to any goverament I

10. For thou art yreaf, and doest wondrous things. Tilings fitted to excite wonder or admiration; things which lie beyond the power of any creature, and wdiich could be performed by no one but a being of almighty power. A God who could do these tilings could also do that which the psalmist asked of him, for what God actually does proves that there is nothing within the limits of possibility which he cannot perform. The greatness and the power of God are reasons why we should appeal to him in our weakness, and in our times of trouble. ^ Thou art God alone. Thou only canst do what a God can do, or whiit belongs to God. In those things, therefore, which require the interposition of Divine power our appeal must be to thee alone. So in the matter of salvation.

11. Teach me thy loay, 0 Lord. That is, in the present emergency. Show me what thou wouldst have me to do that I may obtain thy favour, and thy gracious help. ^ I will walk in thy truth. T will live and act in accordance with what thou dost declare to be true. Whatever that may be, I will pursue it, having no will of my own. T[ Unite my heart to fear thy name. That is, to worship, obey, and honour thee, (a) The end which he desired to secure was that he might truly fear God, or properly reverence and honour him; (i) the means which he saw to be necessary for this was that his "heart" might be ^' xiniled" \\\ this one great object; that is, that his heart might be single in its views and purposes; that there might be no distracting purposes; that one great aim might be always before him. The tvord rendered unite — in^, ydhhad — occurs as a verb only iu three

12 I « will praise thee, O Lord my God, with all my heart; and I will glorify thy name for evermore.

13 For great "* is thy mercy

toward me; and thou hast delivered <^ my soul from the lowest 1 hell.

14 O God, the proud are risen against me, and the assemblies

places. In Gen. xlix. 6, it is rendered tmited: *'Unto their assembly, mine honour, be not thou tmitedJ" In Isa. xiv. 20, it is translated joined: *"Thou shalt not be joined with them." The adverb— "Xnij ya-Tihad, — occurs often, and is rendered together. Gen. xiii. 6; xxii. 6, 8, 19; xxxvi. 7; et scepe. The idea is that of union, or conjunction; of being together; of constituting one; and this is accomplished in the heart when there is one great ruling object before the mind which nothing is allowed to interfere with. It may be added, that there is no more appropriate prayer which a man can offer than that his lieart may have such a unity of purpose, and that nothing may be allowed to interfere with that one supreme purpose.

12. Itvill praise thee, O Lord my God, tvith all my heart. This is but carrying out the idea in the previous verse. He would give his ivhole heart to God. He would allow nothing to divide or distract his affections. He would withhold nothing from God. ^ And I ivill glorify thy name for evermore. Not merely in the present emergency; but I will do it ever onward— even to eternity. The meaning is, that he would in all cases, and at all times — in this world and in the world to come — honour God. He would acknowledge no God but him, and he would honour him as

13. For great is thy mercy toivard me. In respect to me; or, Thou hast manifested great mercy to me; to wit, in past times. He makes use of this now as an argument or reason why God should interpose again, {a) He had shown on former occasions that he had poioer to save; (i) the fact that be had thus treated him as his friend was a reason why he should now befriend him. ^ And thov, hast delivered my soul, ]\Iy life. The meaning is, that he had kept him alive in times of imminent danger. At the same time David could say, as every child of God can say, that God had delivered his soul in the strict and proper sense of the term — from sin, and death, and hell itself. ^ From the loivest hell. Marg., grave; Hebrew, ^AeoZ — 5iK^'; Greek, a.cj]g. See the word explained in the Notes on Isa. xiv. 9. Comp. Notes on Job x. 21, 22. The word rendered lowest means simply tinder, or beneath: — the grave or hades beneath. The idea of loioest, or the superlative degree, is not necessarily implied in the word. The idea of the grave as deep, or as under us, however, is implied, and the psalmist means to say that he had been saved from that deep dwelling-place — from the abode of departed spirits, to which the dead descend under ground. The meaning is, that he had been kept alive; but the greatness of the mercy is designed to be set forth by having before the mind a vivid idea of the darkness, the horror, and the gloom of the world to which the dead descend, and where they dwell.