exalted,-though he is in heaven,-yet he is not so far removed but that he sees thim, and knows them altogether. Distance from him is no protection for ihem; nor can the wicked hope to escape notice from the fact that God reigns over distant worlds...v i
7 Though I walk ^n the midst of trouble. Though I am m the low vale of sofrow, I shaU not be overlooked or forgotten. This imp he Ihat the writer was then in trouble, and it expresses the conviction that Xnever he should be in trouble God would remember him, and give hhn life and strength. '^ Thou wilt revive me. Thou wilt cause me ^o Uve ■ thou wilt give me life. Ps. xxx. 3. Comp. Notes on Ps. Ixxi. 20. The meaning is^ Thou wilt give me life-vigour-strength-to bear the tiouUe" II Thou shalt stretch forth thine hand. As one does when he is about to inflict a blow. H Against the wrath of ^^^^rve enemies e^ In reference to all their attempts to destroy me. Thou wilt meet their wrath bv thy power, and I shall be safe.
8 The LoED will perfect that which concemeth me. He will complete what he has begun. He will not begin to interpose m my behalf, and then abandon me. He wUl not promise to save me, and then m to fulfil his promise. He will not encourage me, and then cast me off. So of us. He will complete what he begins. He will not Convert a soul, and then leave it to perish. "Grace wiU complete what grace begins." See Notes on Phil i. 6._ | ^h^ ^^''^ t^The endurfth /or ever. See Notes on Ps. cxxxvi. 1. ^'^ ^o^'f^ *' TZ of thine own hands. What thou hast made; what thou hast begun to do. Do not leave me to perish. Prayer is one of the means -^nd an essential means-by which the saints are to be kept unto salvation. The doctrine of the " perseverance of the saints is not ncmi istent with prayer, but rather prompts to t; and he who P^ofesses to rely on that doctrine, and feels so safe that he does not need to pray, and dJes not pray, gives certain evidence that he has never beea converted, and has no true religion.
h\< -most mature thoughts on a great and very important subject. '"TrpsSmTelates to' the omnipresence of God and -ntam^ -f ^^^'f^Z as would occur to one meditating on that attnbute of the Deity, it is tiie most distinct and full statement of that doctrine which is to be found m r HebrrScr^tures, and the doctrine is presented m lang-|e -^-£ Jnever been surpassed for sublimity and beauty. The ^'^^a'hng idea m tne psakn seems to be that of comfort fi-om the fact that God is every wliere,
2 Thou « knowest my downsitting and mine up -rising; thou ' understandest my afar ofi'.
that he knows all that pertains to us; that we can never be hidden from his view; that he has known us from the beginning; that as he fashioned and formed us— making us what we are — he knows all our necessities, and can supply them.
I. A celebration of the Omniscience and Omnipresence of God, as a ground of confidence and hope, vers. 1-18.
(a) The fact that he knows all that there is in the heart, vers. 1-6.
The fact that he is eveiywhere present, vers. 7-12.
The fact that all in our past life has been known to God; that he has created us, and that his eye has been upon us from the begia- ning of our existence, vers. 13-16. (c?) The fact that his thoughts towards us are precious, and numberless as the sand, vers. 17, 18. n. The feelings of the psalmist in relation to the acts of the wicked as a proof that he loved God, vers. 19-22. These reflections seem to have sprung from his contemplation of the Divine character and perfections, as leading him to hate all that was opposed to a Being so pure, so benevolent, so holy. On looking into his own heart, in view of what God was, he was conscious that he had no sympathy with the enemies of God as such; that such was his love for the character of God_, and such his confidence in him, that he could have nothing in common with them La their feelings towards God, but wished to be dissociated from them for ever.
III. The expression of a desire that, as God saw all the recesses of the human soul, he would search his heart, and would detect ant/ evil he might see there, and deliver him from the evil, and lead him in the way which conducted to life eternal, vers. 23, 24. Any one may feel, and must feel, that after all which he knows of himself,— after all the effort which he makes to ascertain what is within his heart, — there are depths there which his eye cannot penetrate, and that there may be sins of thought and feeling there which he has not detected; but it is only from the consciousness of sincerity, and a ti-ue desire to honour God, that one can pray that God would search him, and that he would detect and bring out every form of sin which he may see concealed and lurking in the soul. He who can sincerely offer this prayer is a pious man.
1. O Lord, thou hast searched me. The word rendered searched, has a primary reference to searching the earth by boring or digging, as for water or metals. See Job xxviii. 3. Then it means to search accurately or closely. % -^nd knotvn me. As the result of that search, or that close investigation. Thou seest all that is in my heart. Nothingis, or can be, concealed from thee. It is with this deep consciousnes*s that the psalm begins; and all that follows is but an expansion and application of this idea. It is of much advantage in suffgesting right reflections on our own character, to have this full consciousness that God knows us altogether; that he sees all that there is in our heart; that he has been fully acquainted with our past life.
2. Thou Tcnowest my downsitthig, etc. In the various circumstances of life, thou knowest me. Thou kuowest me in one place as well as in another. I cannot so change my position that thou wilt not see me.
3 Thou ^ compassest my patli and my lying down, and art acquainted with all my ways.
5 Thou liast beset me behind and before, and laid thine band
and that tliou wilt not be perfectly acquainted with all that I say, and all that I do. In every posture, in every movement, in every occupation, thou hast a full knowledge of me. I cannot go out of thy sight; I cannot put myself into such a position that thou wilt not see me. ^ Thou understandest my thought. Heb., As to my thought. That is. Thou seest what my plans are; what I design to do; what I am thinking about. A most solemn reflection! How unwilling would bad men be — would even good men he — to have those round about them know always what they are thinking about. % Afar off". Not when the thought is far off; but thou, being far off, seest us as clearly as if thou wert near. I cannot go to such a distauce from thee that thou wilt not see perfectly all that I am thinking about.
3. Thou compassest my path, etc. Marg., winnoioest. The Hebrew word — rnT) zarah — means properly to scatter, to cast loosely about — as the wind does dust; and then, to winnow, — to wit, by throwing grain, when it is thrashed, up to the wind: Isa. xxx. 24; Jer. iv. 11; Ruth iii. 2. Then it means to winnow out; that is, to winnow out all the chaff, and to leave all the grain — to save all that is valuable. So here it means that God, as it were, sifted him. Comp. Isa. xxx. 28; Amos ix. 9; Luke xxii. 31. He scattered all that was chaff, or all that was valueless, and saw what there was that was real and substantial. When it is said that he did this in his " path and his lying down," it is meant that lie did it in every way; altogether; entirely. ^ And art acquainted with all my ivays. All the paths that I tread; the whole course of my life. All that I do, in all places and at all times, is fully known to thee.
4. For there is not a word in my tongue. All that I say; all that 1 have power to say; all that I am disposed at any time to say. ^ But lo, O LoED, thou knowest it altogether. All that pertains to it. What is said, and what is meant. Merely to hear what is spoken does not imply necessarily a full knowledge of what is said, — for it may be false, insincere, liypocritical. God knows exactly what is said and what is meant.
5. Thou hast beset me behind and before. The word rendered beset — niS> tzur — means properly to press; to press upon; to compress. It has reference commonly to the siege of a city, or to the pressing on of troops in war; and then it comes to mean to besiege, hem in, closely surround, so that there is no way of escape. This is the idea here, — that God was on every side of him; that he could not escape in any direction. He was like a garrison besieged in a city so that there was no means of escape., There is a transition here (not an unnatural one), from the idea of the Omniscience of God to that of his Omnipresence, and the remarks which follow have a main reference to the latter. TT And laid thine hand upon me. That is. If I try to escape in any direction I find thine hand laid upon me there. Escape is impossible.
7 Whither " shall I go from thy spirit? or whither shall I flee from thy presence?
8 If I "* ascend up into hea-
ven, thou art there: if I make my bed in hell, ^ behold, thou a7-t there.
9 If I take the wings of the morning, and dwell ia the uttei'most parts of the sea:
knowleilge away from me," or, more th;in I cau comprehend. It is beyond my reach; it surpasses all my powers to comprehend it. f It is liigh, I cannot attain tcnto it. It is so exalted that I cannot grasp it; I cannot understand how it can be.
7. Whither shall I go from thy spirit? Where shall I go where thy spirit is not; that is, where thou art not; where there is no God. The word sj)irit here does not refer particularly to the Holy Spirit, but to God as a spirit. " Whither shall I go from the all-pervading Spirit — from God, considered as a spirit?" This is a clear statement that God is a "Spirit" (comp. John iv. 24); and that, as a spirit, he is Omnipresent. If Or ivhitke7' shall I fee from thy 'presence 1 Heb., From his face; that is, where he will not be, and will not see me. I cannot find a place — a spot in the universe, where there is not a God, and the same God. Fearful thought to those tiiat hate him — that, much as they may wish or desire it, they can never find a place where there is not a holy God! Comforting to those that love him — that thej»will never be where they may not find a God, — their God; that nowhere, at home or abroad, on land or on the ocean, on earth or above the stars, they will ever reach a world where they will not be in the presence of that God — that gracious Father — who can defend, comfort, j^uiUe, ami sustain them.
8. If I ascend up into heaven. The word heaven here, in the original is in tlie plural number — heavens, — and lucitdes all that there is above the earth — the highest worlds. '^ If I maict «y bed. Properly, " If I strew or spread my couch." If I should se«fi that as the place where to lie down. ^ In hell. Heb., Sheol. See Notes on Isa. xiv. 9, where the word is fully explained. The word here refers to the under-world — the abodes of the dead; and, in the apprehension of the psalmist, corresponds in depth with the word " heaven " in height. The two represent all worlds, above and below; and the idea is, that in neither direction, above or below, could he go where God would not be. ^ Thou art there. Or, more emphatically and impressively in the original, " Thou.'" That is, the psalmist imagines himself in the highest heaven, or in the deepest abodes of the dead, — and lo! God is there also! he has not gone from him.' he is still in the presence of the same God!
9. If / take the wings of the morning. Literally, " I will take the wings of the morning." That is, I will take this as a supposable case; I will imagine what would occur, should 1 be able to take to myself the wings of the morning, and endeavour to escape by flight from the presence of God, or go where he could not pursue me, or where he would not be. The " wings of the morning" evidently mean that by which the light of the morning seems to fly — the most rapid object known to us. It is not to be supposed that the psalmist had an idea
10 Even there shall thy hand lead me, and thy right hand shall hold me.
ness shall cover me; even the night shall be light about me. 12 Tea, the darkness ' hideth
of the exact velocity of light, but to him that was the most rapid object known; and his language is uot the less striking because the laws of its flight have become accurately known. The word rendered MiOvitH^g- refers to thedawu — the daybreak — the Aurora — the ^r*^ beams of the morning light. The beams of light are in fact no swifter then than at any other time of the day, but they seem to be swifter, as they so quickly penetrate the darkness. ^ And divell in the uttermost parts of the sea. The end of the sea; that is, the loest, as the sea referred to undoubtedly is the Mediterranean, which was ^vest of Palestine, and which became another name for the west. The idea is, that if he could fly W'ith the rapidity of light, and could be in an instant over the sea, even beyond its remotest border, still God would be there before him. He could not escape from the Divine presence.
10. Even there shall thy hand lead me. I shall lind thee there; thy hand would be upon me; I should not have gone from thy presence. ^ And thy right hand shall hold me. Still hold me; still be laid upon me. I should find myself there, as certainly as here, in thy hand; — and in the same sense, — either to seize upon me if I went astray, or to protect me, if obedient, supported by thee in all the perils of the flight. God still the same — the same in all respects — would be with me there as he is here.
11. If I say. Surely the darkness shall cover me. If I seek to find refuge in the darkness of the night so that God would not see me. The word rendered covei — fl^li), shiiph — means properly to snap, to gape after; then, to lie in wait for; and then, to attack, or fall upon any one, unexpectedly. It is rendered bruise (twice) in Gen. iii. 15, " He shall bruise thy head, and thou shalt bruise his heel;" breaketh in Job ix. 17, "He breaketh me with a tempest;" and in this place cover. It does not occur elsewhere. Here it means to fall upon; to overpower; to cover. The idea is, If it should come suddenly upon me; if I should be involved in sudden darkness — as if the darkness should come and attempt to snatch me away from God. All this would be in vain, for it would be, so far as God is concerned, bright day around me. ^ Even the night shall be light about me. In respect to me. It shall be as if I stood in the full blaze of light. God can see me still; he can mark my goings; he can perceive all that I do as plainly then as at mid-day. This is so: — and what a thought this is for a wicked man who seeks to escape detection in his crimes by perpetrating them in the night! What a thought for a good man, that in the darkest night of sorrow, when there seems to be nothing but deep midnight, when there appears to bt not a ray of light in his dwelling, or on his path, that all to the eye o^' God is as clear as noonday! For in that night of sorrow God sees bin as plainly as in the brightest days of prosperity and joy.
12. Yea, the darkness hideth not from thee. Marg, as in Heb., darkeneth not. Darkness does not make darkness to thee. Jt makes things dark to us; not to him. So it is in natural darkness; so in moral darkness. It seems dark to us; it is not so to him, Tii-nen appear
not from thee; v but the night shineth as the day: ' the darkness and the light are both alike to thee. 13 For thou hast possessed
my reins: thou hast covered me in my mother's womb.
14 I will praise thee: for I am fearfully and wonderfully made: marvellous are thy works, and that my soul knoweth ^ right weU.
dark to us, — disappointment, bereavement, trouble, care, losses; but all is light to God. The existence of sin and sufl'ering on tiie earth seems dark to us; — not to him, for he sees the reasons and the end of all. % But the night shineth as the day. One is as bright and clear to him as the other. % The darkness and the light are both alike to thee. Marg., as in Heb., As is the darkness so is the light. To thee there is no difference. All is light.
13. For thou, hast possessed mi/ reins. The word here rendered possessed means properly to set upright, to erect, and hence the derivative of the verb is applied to a cane or reed, as being erect. Then the word means to found, to create, Gen. xiv. 19, 22, — as the heavens and the earth; and tlien, to get, to gain, to purchase, etc. Here the word seems to be used in its original sense, to make, create, etc. The idea is, not as in our translation, that God possessed or owned them, but that he had made them, and that, therefore, he knew all about them. The word reins means literally the kidneys; and then, it comes to denote the inward part, the mind, the soul, the seat of the desires, affections, and passions. Jer. xi. 20. See Notes on Ps. vii. 9; Job xix. 27. The meaning here is, that God had made him; that the innermost recesses of his being had been constituted as they are by God; and that, therefore, he must be able to see all that there is in the very depths of the soul, however it may be hidden from the eye of man. *l Thou hast covered me in my mother's ivomb. The word here rendered cover means properly to interweave; to weave; to knit together, and the literal translation would be, " Thou hast woven me in my mother's womb, meaning that God had put his parts together, as one who weaves cloth, or who makes a basket. So it is rendered by De Wette and by Gesenius (Lex.). The original word has, hov.'ever, also the idea of protecting, as iu a booth or hut, woven or knit together, — to wit, of boughs and branches. The former signitication best suits the connexion; and then the sense would be, that as God had made him, — as he had formed his members, and united them in a bodily frame and form before he was born, — he must be able to understand all his thoughts and feelings. As he was not concealed from God before he saw the light, so be could not be anywhere.
14. I ivill praise thee. I will not merely admire what is so great and marvellous, but I will acknowledge thee in a public manner as wise, and holy, and good: — as entitled to honour, love, and gratitude. ^ For I am fearfully and wonderfully made. The word rendered " fearfully " means ^vo^QiAy fearful things; things fitted to produce fear or reverence. The word rendered "wonderfully made" means properly to distinguish; to separate. The literal translation of this — as near as can be given — would be, " I am distinguished by fearful things;" that is, by things iu my creation which are fitted to inspue awe. I am distinguished among
15 My ^' substance was not hid from ttee, when == I was
made in secret, and curiously wi-ought in the lowest parts of the earth.
thy works by things which tend to exalt my ideas of God, and to fill my soul with reverent and devout feelings. The idea is, that he was distinguished among the works of creation, or so " separated " from other things in his endowments as to work in the mind a sense of awe. He was made different from inanimate objects, and from the brute creation; he was so made, in the entire structure of his frame, as to fill the mind with wonder. The more any one contemplates his own bodily formation, and becomes acquainted with the anatomy of the human frame, and the more he understands of his mental organization, the more he will see the force and propriety of the language used by the psalmist. T[ Marvellous are thy tuorks. Fitted are they to excite wonder and admiration. The particular reference here is to his own formation; but the same remark may be made of the works of God in general. *^ And that my soul knoweth right well. Marg., as in Heb., greatly. 1 am fully convinced of it. I am deeply impressed by it. We can see clearly that the works of God are "wonderful," even if we can understand nothing else about them.
15. My substance was not hid from thee. Thou didst see it; thou didst understand it altogether, when it was hidden from the eyes of man. The word substance is rendered in the margin, strength or body. The Septuagint, the Latin Vulgate, the Syriac, the Arabic, and Luther render it, " my bone," or " my bones." The word properly means strength, and then anything strong. Another form of the word, with different pointing in the Hebrew, means a bone, so called from its strength. The allusion here is to the bodily frame, considered as strong, or as that which has strength. Whatever there was that entered into and constituted the vigour of his frame, the psalmist says, was seen and known by God, even in its commencement, and when most feeble. Its capability to become strong, — feeble as it then was, — could not even at that time be concealed or hidden from the view of God. ^ Wlien I was made in secret. In the womb; or, hidden from the eye of man. Even then thine eye saw me, and saw the wondrous process by which my members were formed. \ AaAcuriously wrought. Literally, embroidered. The Hebrew word — Qp"l, rakam — means to deck with colour, to variegate. Hence it means to variegate a garment; to weave with threads of various colours. With us the idea of embroidering is that of working various colours on a cloth by a needle. The Hebrew word, however, properly refers to the act of weaving in various threads — as now in weaving carpets. The reference here is to the vai-ious and complicated tissues of the human frame — the tendons, nerves, veins, arteries, muscles, as if they had been woven, or as they appear to be curiously interweaved. No work of tapestry can be compared with this; no art of man could tceave together such a variety of most tencjer and delicate fibres and tissues as those which go to make up the human frame, even if they were made ready to his hand: — and who but God could make them? The comparison is a most beautiful one; and it will be admired the more, the more man understands the structure of his own frame. ^ In the lowest parts of the earth. Wrought in a place as dark, as obscure, and as much beyond
16 Thine eyes did see my substance, yet being unperfect; and in thy book ' all my members were wi'itten, ^ which in 1 all of them.
continuance were fashioned, when as yet there was none of
17 How precious also are
tLe power of human observation as though it had been done low down beneath the ground where no eye of man can penetrate. Comp, Notes on Job xxviii. 7, 8.
16, Thine eyes did see my suhstance, yet being unperfect. This whole verse is very obscure, but the idea in this expression clearly is, " Before I had shape or form thou didst see what I was to be." The single word in the original translated " my substance, yet being unperfect," is np3 golem. It occurs only in this place, though the verb — D53, galam — is found in 2 Kings ii. 8, where it is used in reference to the mantle of Elijah: "And Elijah took his mantle, and %oraj)ped it together, etc. That is, he rolled it up, or he folded it. The noun, then, means that which is rolled or wrapped together; that which is folded up, and, hence is applicable to anything folded up or undeveloped; and would thus most aptly denote the embryo, or the foetus, where all the members of the body are as yet folded up, or undeveloped; that is, before they have assumed their distinct form and proportions. This is undoubtedly the idea here. Before the embryo had any such form that its future size, shape, or proportions could be marked by the eye of man, it was clearly and distinctly known by God. *1[ And in thy look. Where thou recordest all things. Perhaps the allusion here would be to the book of an architect or draftsman, who, before his work is begun, draws his plan, or sketches it for the direction of the workmen. % All my members were written. The words my members are not in the original. The Hebrew is, as in the margin, all of them. The reference may be, not to the members of his body, but to his days (see the margin on the succeedina: phrase), — and then the sense would be, " all my days, or all the periods of my life, were delineated in thy book. That is. When my substance — my form — was not yet developed, when yet an embryo, and when nothing could be determined from that by the eye of man as to what I was to be, all the future was known to God, and was written down, — just what should be my form and vigour; how long I should live; what I should be; what would be the events of my life. ^ Which in continuance were fashioned. Marg., What days they should be fashioned. Literally, " Days should be formed." De Wette renders this, "The days were determined before any one of them was." There is nothing in the Hebrew to correspond with the phrase " in continuance." The simple idea is. The days of my life were determined on, the whole matter was fixed and settled, not by anything seen in tho embryo, but before there was any form — before there were any means of judging from what I then was to what I would be — all was seen and arranged in the Divine mind. ^ When as yet there was none of them. Literally, " And not one among them." Before there was one of them in actual existence. Not one development had yet occurred from which it could be inferred what the rest would be. The entke knowledge on the subject must have been based on Omniscience.
17. Sow precious also are thy thoughts unto me, O God! On the
they are more in number than the sand: when I awake, I am still with thee.
19 Surely thou wilt slay the wicked, O God: depart from me, therefore, ye bloody men.
word thoughts, see Notes on ver. 2. Comp. ver. 23. The remark is made here doubtless in view of the numberless thoughts involved iu planning and forming a frame so wondrous, and in the care necessary to bring it to perfection; to develope it; to provide for it; to guard and defend it. How many thoughts of a parent are employed in behalf of bis children, in providing for them; teaching them; counselling them; anticipating their wants. How many more thoughts are needful on the part of God in reference to each one of us — for there are numberless things necessary for us which cannot occupy the mind of a parent, since he cannot accomplish these things for us; they do not lie within his province, or in bis power. ^ Sow great is the sum of them. Literally, " How strong are the heads of them." That is. The heading of them, or the summing of them up, would be a task beyond the power of man. And who could estimate the number of the thoughts necessarily bestowed on himself by his Maker in all the care exercised over him; all the arrangements for his development and growth; all that is done to defend him from danger; all that is indispensable in providing for his wants; all that was necessary to secure the salvation of his soul! See Notes on Ps. xl. 5.
18. If I should count them. If I could count them. ^ TJiey are more in number than the sand. Numberless as the sand on the seashore. ^ Wlien I awake, I am still ivith thee. When I am lost in deep and profound meditation on this subject, and am aroused again to consciousness, 1 find the same thing still true. The fact of my being forgetful, or lost in profound meditation, has made no difference with thee. Thou art still the same; and the same unceasing care, the same thoughtfuhiess, still exists in regard to me. Or, the meaning may be, sleeping or waking with me, it is still the same in retjard to thee. Thine eyes never close. When mine are closed iu sleep, thou art round about me J when I awake from that unconscious state, I find the same thing existing still. I have been lost in forgetfulness of thee in my slumbers; but thou hast not forgotten me. There has been no change — no slumbering — with thee.
19. Surely thou wilt slay the unclced, 0 God. Comp. Notes on Isa. xi. 4. The literal translation of this would be, " If thou wilt slay the wicked." It is not easy to account for the sudden and remarkable transition or diversion of the train of thought from the main subject of the psalm, in these verses (19-22), iu which the psalmist gives vent to his feelings towards the wicked, and prays that they may depart from him. Perhaps the explanation of it may be, that as the psalmist was reflecting on the fact that. God is everywhere present, that he searches the hearts of men, that he must know all their conduct, he was suddenly struck with 'the idea of the condition of wicked men in the presence, and under the eye, of such a Being. As God knows all things, he must know them; and this instantaneously suggested the idea of their guilt and danger. Men of such characters could not deceive such a God. They could not but be known to him, and could not but
20 For they speak against thee wickedly, and thine enemies take tliy name in vain.
21 Do '' not I hate them, O Lord, that hate thee? and am
not I grieved with those that rise up against thee?
22 I hate them with perfect hatred; I count them mine enemies.
be objects of his aversion. They could not, therefore, but be in danger. *j Depart from me, therefore, ye bloody men. See Ps. cxix. 115. The Hebrew is, " Men of bloods;" that is, men who shed blood. The language is used to denote wicked men in general. The idea here is not that the psalmist was in danger from them at that time, but that he desired to be separate from that class of men; he did not wish to be ranked with them, to partake of their conduct, or to share in their fate. He had no sympathy with them, and he desired to be separate from them altogether.
20. For they speak against thee wickedly. This is one form or manifestation of their character as wicked men, that they speak maliciously against God. The psalmist, therefore, desired to have nothing to do with them. It is always a sufficient reason for avoiding the society, the friendship, and the fellowship of others, when they profane, blaspheme, or calumniate the name of God. From such men we should at once withdraw. Piety shrinks from the society of such men, whatever may be their rank, or their social qualities, and turns away in pain, in sorrow, in abhorrence. See Notes on Ps. xxvi. 9. T[ And thine enemies take thy name in vain. It is proof that they are thine enemies that they take thy name in vain, or that they are profane men; it is a sufficient reason for desiring to be separated from them.
21. Do not I hate them, 0 LoED, that hate thee? This is in the consciousness of the psalmist a proof of his own real piety, as derived from his feelings towards those who were the enemies of God. The word hafe here, as applied to them, must be understood in the sense that he disapproved of their conduct; that he did not desire to be associated with them; that he wished to avoid their society, and to find his friends among men of a different character. See Notes on Ps. i. 1. Com p. Ps. V. 5. IT And am not I grieved with those that rise v.p against thee? The expression here — "grieved" — explains the meaning of the word " hate " in the former member of the verse. It is not that hatred which is followed by malignity or ill-will; it is that which is accompanied with grief — pain of heart — pity — sorrow. So the Saviour looked on men: Mark iii. 5: "And when he had looked round about on them with anger, being grieved for the hardness of their hearts." The Hebrew word used here, however, contains also the idea of being disgusted with; of loathing; of nauseating. See Notes on Ps. cxix. 158. The feeling referred to is anger, — conscious disgust — at such conduct; and grief, pain, sorrow, that men should evince such feelings towards their Maker.
22. I hate them with perfect hatred. With no approval whatever of their conduct; with no s} mpathy for the evil they do; with no words of apology for their sinful acts; with entire disapprobation. ^ I count them mine enemies. As they are the enemies of God, so I regard them as my enemies. I do not wish to be associated with them, or to be regarded as one of them.
23 Searcli me, O God, and know my heart; try me, and know my tliouglits;
24 And see if there he any 1 wicked way in me, and lead me in the way everlasting.
23. Search me, O God. The word search here is the same as in ver. 1. See Notes on that verse. The psahuist had stated the fact that it is a characteristic of God that he does search the heart; and he here prays that God would exercise that power in relation to himself; that as God could know all that there is within the heart, he would examine him with the closest scrutiny, so that he might be under no delusion or self-deception; that he might not indulge in any false hopes; that he might not cherish any improper feelings or desires. The prayer denotes great sincerity on the part of the psalmist. It indicates also selfdistrust. It is an expression of what all must feel who have any just views of themselves, — that the heart is very corrupt; that we are liable to deceive ourselves; aud that the most thorough search should be made that we be not deceived and lost. ^ And know my heart. Know or see all that is within It. ^ Try me. As metal is tried or proved that is put to a test to learn what it is. The trial here is that which would result from the Divine inspection of his heart. % And Jcnoio my thoughts. See what they are. The word rendered thoughts occurs only in one other place, Ps. sciv. 19. The idea is. Search me thoroughly; examine not merely my outward conduct, but what I think about; what are my purposes; what passes through my mind; what occupies my imagination and my memory; what secures my affections and controls my will. He must be a very sincere man who prays that God will search his thoughts, for there are few who would be willing that their fellow-men, even their best friends, should know all that they are thinking about.
24. And see if there be any wicked way in me. Marg., way of pain, or grief. The Hebrew word properly means an image, an idol (Isa. xlviii. 5), but it also means pain, 1 Chron. iv. 9; Isa. xiv. 3. The word in the form used here does not occur elsewhere, Gesenius {Lex) renders it here idol-worship. De Wette, " way of iJoli." Prof. Alex-. ander, " way of pain." The Septuagint and Vulgate, " way of iniquity." So Luther. The Syriac, " way of falsehood." RosenmuUer, " way of an idol." According to this, the prayer is that God would search h:m and see if there was anything in him that partook of the nature of idolatry, or of defection from the true religion; any tendency to go back from God, to worship other gods, to leave the worship of the true God. As idolatry comprehends the sum of all that is evil, as being alienation from the true God, the prayer is that there might be nothing found in his heart which tended to alienate him from God— would indicate unfaithfulness or want of attachment to him. If And lead me in the^ way everlasting. The way which leads to eternal life; the path which I may tread for ever. In any other way than in the service of God his steps must be arrested. He must encounter his Maker in judgment, and be cut off, and consigned to woe. The path to heaven is one which man may steadily pursue; one, in reference to which death itself is really no interruption, — for the journey commenced here will be continued through the dark valley, and continued for evermore. Death
DELIVER me, O Lord, from the evil man: preserve me from the ' violent man;
2 Which imagine mischiefs
in their lieai"t: continually are they gathered together/or war. 3 They have sharpened their tongues like a serpent: adders' c poison is under their lips. Selah.
does not interrupt the journey of the righteous for a moment. It is the same journey continued, — as when we cross a narrow stream, and are on the same path still.
This, also, is a psalm of David. The occasion on which it was composed is not indicated in the title, but the contents of the psalm leave no room to doubt that it was written at an early period of his life, iu the time when he was subjected to persecution — most probably in the time of Saul. The psalm bears every mark of David's style and spirit; and there can be no doubt that he was the author of it. For the reasons why it may have had a place Jure in the Book of Psahns, see Introd. to Ps. cxxxviii. On the phrase, "To the chief Musician," see Introd. to Ps. iv.
1. Deliver me, 0 lionu, from the evil man. That is, evidently from some particular man who was endeavotiring to injure him; some personal enemy. All the circumstances mentioned agree well with the supposition that Saul is intended. % Preserve me from the violent man. Marg., as in Heb., man of tfio^^noes. That is, one who has committed violence so often, who has so trec'j.ently done wrong, that this may be considered a characteristic of the man. This would apply well to the repeated acta of Saul in persecuting David, and endeavouring to do him injury.
2. WTiich imagine mischiefs m» their heart. Here the language is changed to the plural number in the Hebrew, implying that while there was one man who was eminent in his wickedness and his wrongdoing, there were many others associated with him, acting under his direction. The word mischiefs in the Hebrew means evils; wickednesses. It was not a single purpose; the plan embraced many forms of evil, — doing him WTong in every way possible. ^ Continually are they gathered together iov war. They are organized foi^tb is purpose; they are constantly prepared for it. The word rendered gathered together properly means to sojourn, to dwell for a time; and it has been proposed by some to render this, " All the day they dwell with wars •" that is, they are constantly involved in them. But the word may mean also to gather together, as in Ps. Ivi. 6.
3. They have sharpened their tongues like a serpent. Comp. Notes on Ps. Ixiv. 3. The idea here is, that since the tongue of the serpent seems to he sharp, pointed, adapted to penetrate (and probably the original reference in the image was derived from that idea), the wound inflicted is by the serpent's tongue — as if with a bard, penetrating point. It is now known, however, that it is by a tooth — a single tooth, made flexible for the purpose, — at the root of which a small bag containing the poison is located, which is injected through an orifice in the tooth into the wound. The meaning here is, that the words spoken
4 Keep me, O Lord, from the hands of the mcked; preserve me from the violent man; who have purposed to overthrow my goings.
5 The proud have hid a snare ^ for me, and cords; they have spread a net by the wayside: they have set gins for me. Selah.
6 I said unto the Loed, Thou
art my God: hear the voice of my supplications, O Lord.
7 O God the Lord, the strength of my salvation, thou hast covered my head in the day of battle.
8 Grant not, O Lord, the desires of the wicked: fui-ther not his wicked device, ' lest they exalt themselves. Selah.
by such persons — ^by their tongues — were like the poison produced by the bite of a serpent. % Adders' poison is under their lips. The asp or adder is among the most poisonous of serpents. Thus Cleopatra ot Egypt is said to have destroyed her own life by an asp, which she had concealed for that purpose. This passage is quoted in Rom. iii. 13, as a proof of human depravity. See Notes on that verse.
4. Keep me, O \iO'S.J>,from the hands of the wicked, etc. See Notes on Ps. Ixxi. 4. This is a repetition of the prayer in ver. 1. *\ Who have purposed to overtkroio my goings. To thrust me down as I go; to defeat my plans; to destroy me. They endeavour to prevent my accomplishing what I had designed to do.
5. The proud have hid a snare for me. Haughty; arrogant; oppressive men. See Notes on Ps. xxxv. 7; Ivii. 6. ^ And cords. Strings; twine; — as those do who lay a net to catch birds, and who design to spring it upon them unawares. ^ They have spread a net by the toayside. Wliere I may be expected to walk, and where it may be suddenly sprung upon me. ^ They have set gins for me. Snares, toils — such as are set for wild beasts. The meaning is, that they had not only made open war upon him, but they had sought to bring Lim into an ambush — to rush upon him suddenly when he was not on his guard, and did not know that danger was near.
6. I said unto the Loed, Thou art my God, etc. In all these dangers from open war, in all these perils from a crafty enemy lying in ambush, my only refuge was God; my hope was in him alone. From all these dangers, seen and unseen, I knew that he could defend me, and I confidently believed that he would.
7. O God the Lord, etc. Literally, " Jehovah, Lord, the strength of nay salvation." Tlie word rendered "God," in the original, is Jehovah. The address is to Jehovah as the Lord; that is, as tlie supreme Ruler, — who presides over all things. Him the psalmist acknowledged as fiis Lord and Rider. The phrase " the strength of my salvation " means the strength or power on which my safety depends. I have no other hope of deliverance but in thee. ^ Thou hast covered my head in the day of battle. Tliou hast been a shield unto me. Literally, " In the day of arms," or of arm6ur, 1 Kings x. 25; Ezek. xxxix. 9, 10.
8. Grant not, O Loed, the desires of the ivicked. That is, in the matter under consideration. Let them not accomplish their desire in my destruction. Let them not succeed in their designs against me. The prayer, however, way be used more generally. It is proper to pray
9 As fen' the head of those that compass me about, let the mischief of theu' o^vu lips cover
10 Let * burning coals fall upon them: let them be cast into the fire; into deep pits,
11 Let not ' an evil speaker be established in the earth: evil shall hunt the violent man to overthrow hitn.
1 a man of tongue, or, an evil speaker, a wicked man of violence, be established in the earth: let him be hunted to liis overthrow.
that the desires of the wicked, as wicked men, may not be granted to them; that they may noi bo successful in their purposes. Success in such desires would be only an injury to themselves and to the world. It is proper to pray that the purposes of the wielced may be defeati d, and that they may be led to abandon their designs and to seek better ends. For this, in fact, we always pray when we pray for their conversion. ^ Further not his loicked device. His purpose against me. ^ Lest they exalt themselves. Lest they attribute it to their own skill, wisdom, or valour, and lest they pride themselves on their success. To succeed in a rigliteous cause makes a man humble and gi-ateful; in a bad cause, proud, and forgetful of God. The margin here is, "Let them not be exalted." The meaning is, that success would at the same time elate them in their own estimation, and increase their bad influence in the world. It is, on every account, a benevolent prayer that wicked men may not be successful in their plans of iniquity.
9. As for the head of those that compass me about. Luther renders, this, " The calamity which my enemies design against me must fall upon their own heads." The passage stands in contrast with ver. 7: " Tliou hast covered my head," etc. As for his own head, it had been protected in the day of battle. In reference now to the heads of his enemies, — of those that compassed him about, — he prays that what they had designed for his head might come by a just retribution on their own. Tbe phrase "compass me about" refers to his enemies as being numerous, and as surrounding him on every side. See Ps. xl. 12; Ixxxvili. 17; cix. 3; cxviii. 10-12. \ Let the mischief of their oivn lips cover them. Come upon tliem. The mischief which they have designed against me; that which they have conspired to bring on me. The reference is to a combination against him, or to some agreement which they had made to destroy him.
10. Let burning coals fall upon them. Let them be punished, as if burning coals were poured upon them. See Notes on Ps. xi. 6; xviii. 12, 13; cxx. 4. T[ Let them be cast into the fire. Punished as if they were cast into the fire and consumed, ^ Into deep pits, that they rise not up again. That they may utterly perish. This was one mode of punishing, by casting a man into a deep pit from which he could not escape, and leaving him to die. Gen. xxxvii. 20, 24; Ps. ix. 15; xxxv. 7; Jer. xli. 7.
11. Let not an evil speaJcer. Literally, " A man of tongue." That is, a man whom the tongue rules; a man of an unbridled tongue; a man who does not control his tongue. See Notes on James iii. 2-12. IT Be established in the earth. Be succcssiul or prosperous; let him not carry out his designs. It is not desirable that a man should prosper in such purposes; and therefore, this is not a prayer of malignity, but
12 I /know that tlie Lord will maintain tlie cause of the afflicted, and the right of the poor.
13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.
of benevolence. % Evil shall hurd the violent man, etc. More literally, "A man of violence — a bad man — they shall hunt him down speedily;" or, " let him be hunted down speedily. Let him who forms a project of violence and wrong — a bad man — be hunted as the beasts of prey are, and let his destruction come quickly." Marg., Let him he hunted to his overthrow. But the explanation now given suits the connexion, and is a literal expression of the sense of the original.
12. Z know that the LoED will maintain the cause of the quieted. See Notes on Ps, ix. 4. The psalmist here doubtless refers primarily to himself, as having a confident belief that the Lord would maintain his cause, or would defend him. At the same time he makes the statement general, implying that what would be done to him would be done to all in similar circumstances. The idea is that God, in all his attributes, in all his providential arrangements, in all his interpositions on earth, would be found to be on the side of the oppressed, the afflicted, and the wronged. He has no attribute that can take part with an oppressor or a wrong doer. The wicked cannot come to him with the belief that he will be on their side: — the righteous — the oppressed — the afflicted — can. Tf And the right of the poor. He will defend the right of the poor. Literally, The judgment of the poor. That which will be just and right in their case.
13. Surely the righteous shall give thanks unto thy name. Unto thee. (1) They will have occasion to do it; (2) they will be disposed to do it. They will not be unmindful of the favours conferred upon them; it will be a characteristic of them that they ivill be thankful. ^ The upright shall dwell in thy presence. They shall be under thy protection; they shall be admitted to thy favour; they shall dwell in thy dwelling-place. (1) On earth they shall enjoy his favour, — as if they abode with God. (2) In heaven they will be permitted to dwell with him for ever. The general idea of the psalm is, that the poor, the persecuted, the afflicted, if righteous, shall enjoy the favour and protection of God. God is on their side, and not on the side of the wicked who oppress them. But then, men should he righteous in order that they may find the favour of God and dwell with him. There is no reason why a poor wicked man should enjoy the favour of God any more than why a rich wicked man should. It is not poverty or riches that commend us to God; it is faith, and holiness, and love, and obedience, in the condition of life in which we are placed, be it in a cottage or a palace.
This, also, is a psalm of Da\-id, and apparently composed under ciixum- Btances similar to the former. It is impossible, however, to determine the precise time at which it was wiitten, or the exact circumstances of the psalmist at the time.. -i.
haste unto me; give ear unto my voice, when I cry unto
(1) He was in a situation of peril; —so much so as to have almost no hope for himself or his followers, bnares and gins were laid for him (ver. 9), and his followers and friends were scattered and dispirited, as if their bones were scattered at the grave's mouth, ver. 7. Everything looked dark and discouraging.
(2) In these circumstances it occurred to his mind, or was suggested to him, to say or do something which, not honourable or right in itself, might have brought relief, or which might have rescued him from his peril, and secured the favour of his enemies; — some trick — some artful scheme — some concession of principle — which would have delivered him from his danger, and which would have secured for him a position of safety, plenty, and honour, vers, 3, 4. ^lany considerations, derived from his danger, might have been suggested for this, even by those who were not bad men, but who might have been timid men, and who might have felt that their cause was hopeless, and that it would be proper to avail themselves of this opportunity to escape from their peril in an)^ way.
(3) David knew that to resist this, — to abstain from following this apparently ■wise and prudent counsel, — to refuse to do what the circumstances might seem to others to justif}-, — would expose him to the rebukes of sincere and honest men who thought that this would be right. Yet knowing all this, he resolved to bear their reproach rather than to follow such advice by doing a wi-ong thing. He says (ver. 5), that though they should smite him, it would (he knew) be in kindness, with the best intention; though they should reprove him, it would be like a "gentle oil" — it would not break his head or crush him. He would cherish no resentment; he would still pray for them as usual in the time of their calamities, ver. 5. Even when the "judges," the rulers, — his enemies — should be overthrown, as they might be, he would take no advantage of that circumstance; he would not seek for revenge; his words should be " sweet" idud words stUl, ver. 6.
(4) Da\'id prays, therefore, in view of this temptation, and of the counsel suggested to him, that he might be able to set a watchful guard over his own lips, and to keep his heart, that he might not be betrayed into anything which would be dishonourable or wicked; that he might not be allured to that which was wrong by any prospect of temporal advantage which might follow, vers. 1^.
(5) As the result of all, he put his trust in God, that he might be enabled to pursue an upright course; and that, in such a course, he might be preserved from the snares which had been laid for him, vers. 8-10.
Perhaps what is here said in illustration of the design of the psalm will best agree with the supposition that it refers to the time mentioned in 1 Sam. xxiv. 1-7. Saul was then in his power. He could easily have put him to death. His friends advised it. The suggestion was a natural one; it would seem to many to be a justifiable measure. But he resisted the temptation, trusting in the Lord to deliver liim, without his resorting to a measure which could not but have been regretted ever afterwards.
The practical truth which would be illustrated by this view of the psalm would be, tliat wc are not to say or do anytliing that is wrong, though good men, our friends, advise it; though it should subject us to their reproaches if we do it not; though to do it would be followed by great personal advantages; and though not to do it would leave us still in danger — a danger from which the course advised would have delivered us. It is better to act nobly, honourably, and in a high-minded manner., and to leave the resvit with God, still trustmy, tti him.
2 Let my prayer be ^ set forth before thee as incense, g and the lifting up of my hands as the evening sacrifice.
4 Licline not my heai't to any evil thing, to practise wicked works with men that work iniquity: and '' let me not eat of their dainties.
sug;Testions of my friends; in view of my temptation to do a wrong thing at their advice, and with the prospect of the advantage which it might seem to be to me. % Make haste unto me. To save me from all this danger: — the danger from my enemies; the danger from the counsels of my friends. See Notes on Ps. xxii. 19; comp. Ps. xl. 13; Ixx. 1, -5; Ixxi. 12. The meaning is, that there is need of immediate inter|)Osition. There is danger that I shall be overcome; that I may be tempted to do a wrong thing; that I may be ruined if there is any delay. ^ Give ear itnto my voice, etc. See Notes on Ps. v. 1.
2. Let my 'prayer he set forth before thee. Marg., directed. The Hebrew word means to fit; to establish; to make firm. The psalmist desii-es that his prayer should not be like that which is feeble, languishing, easily dissipated, but that it should be like that which is firm and secure. 1 As incense. See the Notes and illustrations on Luke i. 9, 10. Let my prayer come before thee in such a manner as incense does when it is ofl'ered in worship; in a manner of which the ascending of incense is a suitable emblem. See Notes on Rev. v. 8; viii. 3. T[ And the lifting vp of my hands. In prayer; — a natural posture in that act of worship. ^ As the evening sacrifice. The sacrifice ofiered on the altar at evening. Let my prayer be as acceptable as that is when it is ofl'ered in a proper manner.
8. Set a loatch, 0 Lord, before my mouth. That I may not say anything rashly, unadvisedly, improperly. Comp. Ps. xxxix. 1. The prayer here is, that God would guard him from the temptation to say something wrong. To this he seems to have been prompted by the circumstances of the case, and by the advice of those who were with him. See introduction to the psalm. Comp. Notes on Ps. xi. 1. ^ Keep the door of my lips. That my lips or mouth may not open except when it is proper and right; when something good and true is to be said. Nothing can be more proper than this prayer; nothing more desirable than that God should keep us from saying what we ought not to saj-.
4. Incline not my heart to any evil thing. Heb., "to a word that is evil;" that is, wrong. The connexion seems to demand that the term should be thus explained. The expression " Incline not " is not designed to mean that God exerts any positive influence in leading the heart to that which is wrong; but it may mean, " Do not place me in circumstances where I may be tempted; do not leave me to myself; do not allow any improper influence to come over me by which I shall be led astray." The expression is similar to that in the Lord's Prayer: " Lead us not into temptation." The psalmist's allusion here has been explained in the introduction to tlie psalm. ^ To practise wicked works with men that luork iniquity. To be united or associated with men who do wrong; to do the things which wicked and unprincipled men do. Let me not be permitted to do anything that will be regarded as identifying me with them. I^et me not, in the circumstances in which
5 Let the me: ^ it shall and let him
shall be an excellent oil, which shall not break my head: foi yet my prayer also shall be in theii" calamities.
I am placed, be left to act so that tlic fair interpretation of my conduct shall be that I am one of their number, or act on the same principles on which they act. Literally, " To practise practices in wickedness with men." ^And let me not eat of their dainties. Let me not be tempted by any prospect of participating in their mode of living— in the luxuries and comforts which they enjoy— to do a wicked or wrong thing. Let not a prospect or desire of this overcome my better judgment, or the dictates of my conscience, or my settled principles of what is right. Men often do this. Good men are otten tempted to do it. The prospect or the hope of being enabled to enjoy what the rich enjoy, to live in luxury and ease, to be " clothed in tine linen and fare sumptuously every day," to move in circles of splendour and fashion, often leads them to a course of action which their consciences condemn; to practices inconsistent with a life of godliness; to sinful indulgences which utterly ruin their character. Satan has few temptations for man more attractive and powerful than the " dainties " which wealth can give; and there are few of his devices more eflectual in ruining men than those which are derived from these allurements. The word here rendered daiiities properly refers to things which are pleasant, lovely, attractive; which give delight or pleasure. It may embrace all that the world has to offer as fitted to give pleasure or enjoyment. It refers here to what those in more elevated life have to offer; what they themselves live for,
5. Let the righteous smite me. This verse is exceedingly difficult and obscure (comp. the margin); and there have been almost as many different opinions in regard to its meaning as there have been commentators on the psalm. A large number of tliese opinions may be seen in Rosenmuller in lac. De Wette explains it, " I gladly suffer anything that is unpleasant from my friends, that may be for my good; bat the wickedness of my enemies I cannot endure." The Septuagint and Latin Vulgate render it, " Let a righteous man correct me with mercy, and he will work convictions in me; but let not the oil of a sinner (for this shall still be my prayer) anoint my head at their pleasure." Thomjyson's translation. According to this, the sense would be, " If the righteous smite me with severity of words I shall take it as an act of kindness and benevolence; on the other hand, the bland words of a sinner, smooth as oil, which wound more than sharp arrows, may God avert from me." Or, in other words, " I had rather be slain by the severe words of the righteous than anointed by the oily and impious words of the wicked." The sense proposed by Hengstenberg (Cora, in loc.) is, "Even as I through the cloud of wrath can see the sunshine of Divine goodness, I will not give myself over to doubt and despair, according to the course of the world, when the hand of the Almighty rests upon me; but I will, and can, and should, in the midst of trouble, be joyful, and that is the high privilege of which I will never be deprived." According to this, the idea is, tha^ the sufferings endured by good men, even at the band of the wicked, are chastisements iutiicted by a gracious God in justice and mercy, and as such may be likened to a festive ointment, which the head of the sufferer should not refuse, as he will still have occasion for consolation to invoke God in the midst of trials yet to be experienced. The word righteous is evidently employed in the usual sense of the term. It refers to those who love and serve God. The word translated smite — t35n halam — is rendered broken in Judges v. 22; Isa. xvi. 8; xxviii. 1 {margin, but rendered by our translators overcome, sc. with wine); smote. Judges v. 26; Isa. xli. 7; beaten, Prov. xxiii. 35; beating down, 1 Sam. xiv. 16 j breah down, Ps. Ixxiv. 6. It does not elsewhere occur, except in the verse before us. It would apply to any beating or smiting, with the fist, with a hammer, with a weapon of war, and then with words — words of reproof, or expressions of disapprobation. According to the view above taken (Introd.), it is used here with reference to an apprehended rebuke on the part of good men, for not following their advice. If It shall be a kindness. Literally, " A kindness;" that is, an act of kindness. The idea is, that it would be so intended on their part; it should be so received by him. Whatever might be the wisdom of the advice, or the propriety of yielding to it, or whatever they might say if it were not followed, yet he could regard it as on their part only wellintended. If a certain course which they had advised should be rejected, and if by refusing or declining to follow it one should incur their displeasure, yet that ought to be interpreted only as an act well intended and meant in kindness. If And let him reprove me. As I may anticipate that he will, if his advice is not taken. I must expect to meet this conseqTience. % It shall be an excellent oil. Literally, " Oil of the head." That is, — like oil which is poured on the head on festive occasions, or when oce is crowned, as a priest, or a prophet, or a king. See Notes on Mark vi. 13; Luke iv. 18, 19. Oil thus used for the head, the face, etc., was an indispensable article for the toilet among Orientals. The idea is here that the reproof of the righteous should be received as readily as that which contributed most to comely adorning and comfort; — or that which diffused brightness, cheerfulness, joy. % Which shall not break my head. Or rather, Which my head shall not (or, should not) refuse; which it should welcome. The word rendered break should not have been so translated. The Hebrew word — "'3'', yani — is from K^2, noo — in Hiphil, to negative; to make naught; then to refuse, to decline, to deny. It is rendered discourage in Num. xxxii. 7, 9 (Marg., break); disalloio, Num. xxx. 5 {twice), 8, 11; make of none effect, Ps. xxxiii. 10; break, in the passage before us. It does not elsewhere occur. The idea is, " If such reproof comes on me for the faithful doing of what I regard as wise and best, I ought no more to reject it than the head would refuse the oil poured on it, to make the person healthful and comely." TT For yet my prayer also shall be in their calamities. I will not be sullen, displeased, angry, revengeful. I will not refuse to pray for them when trials come upon them, because they have not approved of my course, because they have reproved me for not following their counsel, because they have used words that were like heavy blows. I will cherish no malice; I will not be angry; I will not seek to be revenged. I will not turn away from them when trouble comes on them. I will love them, cherish with gratitude the memory of the kindness they meant, and pray for them in the time when they specially need prayer. Should they now rebuke me rather
6 "Wlien fheii' judges are overtlarown in stony places,
tliey shall hear my -words; for they are » sweet.
than pray for me, yet I will not in turn rebuke them in similar trials, but loillpray for them, as though nothing of this had happened. Noble spirit, — indicative of what should always be the spirit of a good man. Our friends — even our pious friends — may not be always tuise in their advice, and they may be severe in their reproofs if we do not follow their counsel; yet let us receive all as well-intended, and let us not in anger, in suUenness, or in revenge, refuse to aid them, and to pray for them in trouble, though they were not wise, and though they used words of severity towards us.
6. When, etc., etc. This passage is no less difficult than the preceding, and it seems almost impossible to determine its exact meaning. What is meant by judges? What judges are referred to by the word their? What is meant by their being overthrown? What is the sense of the words in stony places? Does the passage refer to some certain prospect that they tvotiid be overthrown, or is it a mere supposition which relates to something that might occur? Who are meant by thet/, in the phrase " they shall hear my words?" It seems to me that the most plausible interpretation of the passage is founded on that which has been assumed thus far in the explanation of the psalm, as referring to the state of things recorded in 1 Sam. xxiv. 1-7. David was in the wilderness of En-gedi, in the midst of a rocky region. Saul, apprised of his being there, came with three thousand chosen men to apprehend him, and went into a cave to lie down to rest. Unknown, probably, to him, David and his men were in the " sides of the cave." They now saw that Saul was completely in their power, and that it would be an easy thing to enter the cave, and kill him when off his guard. The men urgently advised David to do this. David entered the cave, and cut oil' the skirt of Saul's robe, showing how completely Saul was in his power, but he proceeded no farther; he did not follow the suggestions of his friends; he did not take the life of Saul, as he might have done; and he even regretted what he had done, as implying a want of due respect for the anointed of the Lord, 1 Sam. xxiv. 11. Yet he had the fullest confidence that the king and his forces tvoiddhe overthrown, and that it would be done in a way consistent with open and manly war, and not in an underhanded and stealthful way, as it would have been if he had cut him ofi' in the cave. With this in view, it seems to me that the difficult passage before us may be explained with, at least, some degree of plausibility. ^ Their Judges. By the judges, are to be understood the rulers of the people; the magistrates; those in office and power, — referring to Saul and the officers of his government. " 2%ejr judges;" to wit, the judges or rulers of the hosts in opposition to me, — of those against whom I war; Saul and the leaders of his forces. 1[ Are overthrown. Are discomfited, vanquished, subdued; as I am confident they will be, in the regular prosecution of the war, and not by treachery and stealth. Tf In sfoni/ places. Literally, " in the hands of the rock;" or, as the word hands may sometimes be used, "in the sides of the rock." It might mean bi/ the power of the rock, as thrown upon them; or, against its sides. The essential idea is, that the rocks, the rocky places, would be among the means by which they TOL. in. T
7 Our bones are scattered at the grave's moiitli, as wlien one cuttetli and cleaveth ivood upon the earth.
8 But mine eyes are unto
thee, 0 God the Lord; in thee is my trust, ^ leave not my soul 2 destitute.
would be overthrown; aud the sense is, that now that Saul was in the cave — or was in that rocky region, better known to David than to him — Saul was so completely in his power, that David felt that the victtTy, in a regular course of warfare, would be his. ^ Thei/ shall hear my icords. The followers of Saul; the people of the land; the nation. Saul being removed — subdued — slaiu — the people will become obedient to me who have been anointed by a prophet as their king, and designated as the successor of Saul. David did not doubt that he would himself reign when Saul was overcome, or that the people would hear his words, and submit to him as king. ^ For they are sweet. They shall be pleasant; mild; gentle; equitable; just. After the harsh and severe enactments of Saul, after enduring his acts of tyranny, the people will be glad to welcome me, and to live under the laws of a just and equal administration. The passage, therefore, expresses confidence that Saul and his hosts would be overthrown, and that the people of the land would gladly hail the accession to the throne of one who had been anointed to reign over them.
7. Our bones are scattered at the grave's mouth. We are, indeed, now like bones scattered in the places of graves; we seein to be weak, feeble, disorganized. We are in a condition which of itself seems to be hopeless: as hopeless as it would be for dry bones scattered when they were buried to rise up and attack an enemy. The reference is to the condition of David and his followers as pursued by a mighty foe. His hope was not in his own forces, but in the power and interposition of God (ver. 8). ^ As lohen one cutteth and cleaveth wood v.pon the earth. Like chips, blocks, splinters, that have no strength; as when these lie scattered around — a fit emblem of our feeble and scattered forces.
8. But mine eyes are unto thee, O GoD the Lord. My hope is iu thee. I do not rely on my own power. I do not trust in my armed forces. I know that they are weak, dispirited, scattered, — like strewed bones, — like the chips and splinters lying around the place where wood is chopped. I look, therefore, solely to God. I believe that he will interpose; and now that my enemy has placed himself in this position, I do not need to resort to stealthful arts — to dishonourable acts — to assassination — as my friends advise, but the object will be accomplished, and I shall be placed on the throne by the act of God, and in a manner that will not subject my name and memory to reproach by a base and treacherous deed. ^ In thee is my trust. I rely on thee alone. ^ Leave not my soul destitute. My life; my all. Do not now leave me without thy gracious interposition; do not suffer this juncture to pass by without such an interposition as will end the war, and restore peace tc me and to a distracted land.
9. Keep me from the snares, etc. See IN^otes on Ps. xi. 6. Comp. Ps. xxxviii. 12; lx:x. 22; xci. 3. The secret plans which they have laid against me. '^ And the gins of the workers of iniquity. Wicked men; men who seek my destruction. On th? word ni)is, see Notes on Isa.
* which they have laid for me, \ PSALM CXLII.
and the gins of the workers of iniquity.
10 Let the wicked fall into their o^vn nets, whilst that I withal ^ escape.
T CRIED unto the Loed with -^ my voice: with my voice unto the Loed did I make my supplication.
viii. 14. The gin is a trap or snare to catch Viirds or wild animals. The word here used is the same which occurs in Ps. xviii. 5, and which is there rendered snare. See Xotes on that passage. Comp. also Ps. Ixiv. 5; \xix. 22; evi. 36; cxl. 5, where the same word occurs.
10. Let the wicked fall into their own nets. See Notes on Ps. xxxv. 8. Comp. Ps. vii. 15, 16. Tf Whilst that I withal escape. Marg., as in Heb., pass over. While 1 safely pass over the net or snare wliich has been secretly laid fur nie. The word withal means, in the Heb., together, at the same time; that is. At the same time that they fall into the net, let me pass over it in safety. See Notes on Job v. 13.
This also is a psalm of David. It is entitled, like not a few others of the Psalms, i!/<7sc/; (7; marg., giving instruction: — a didactic hymn. See the word explained in the Introd. to Ps. xxxii. It is said, in the title, to bo "A prayer wlien he was in tlie cave;" that is, either a prayer which he composed while there, or which ho composed aftenvards, putting into a poetic form the substance of the prayer which he breathed forth there, or expres.sive of the feelings which he had when there. The reference may be either to the cave of AduUam (1 Sam. xxii. 1), or to that in Engedi (1 Sam. xxiv. 3). In both cases the circumstances were substantial!}- the same, for David had tied to the cave to escape fi-om Saul. The prayer is such as would be appropriate to a condition of danger such as was that in which David then was. It is a cry of distress when there was no refuge — no hope— but in God; when there seemed to be no way of escape from Ms enemies; and when, forsaken by his friends, and pursued \>y an enemy who sought his life, he seemed now to be in the power of his foe. It may also be used to express the feelings of one now in danger, — as of a sinner under condemnation, seeing no way of escape, exposed to ruin, and shut up entirely to the mercy of God. Such a one feels, as David did on this occasion, that there can be no escape but through the interposition of God.
1. I cried unto the Lord with my voice. See Notes on Ps. iii. 4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires. \ With mi/ voice loito the Loed did I make my snpplication. See Ps. xxx. 8. The Hebrew word rendered " did make my supplication," means to implore favour or mercy. It denotes the languatre of petition and entreaty, not the language of claim.
2. 1 poured out my complaint before him. Literally, my meditation; that is, What so mucli occupied my thoughts at the time I expressed aloud. The word complaint does not express the idea. The meaning is, not that he complained of God or of man; but that his mind medU tated on his condition. He was full of care and of anxiety; and lie
3 When " my spii'it was overwhelmed within me, then thou knewest my path: in " the way wherein I walked have they
4 I 1 looked p on my right hand, and beheld, but there was no man that would know me: refuge ^ failed me; no man ^ cared for my soul.
went and poured this out freely before God. The Septuagint and the Latin Vulgate render this, my frayer. See Ps. Iv. 2, where the same Hebrew word is used. IF I showed hefore Mm my trouble. I made mention of it. I spoke of it.
3. TP'hen my spirit was overwhelmed within me. Luther renders this, "When my spirit was in distress." The Hebrew word rendered overtvhelmed means, in Kal, to cover as with a garment; then, to be covered as with darkness, trouble, sorrow; and then, to languish, to faint, to be feeble: Ps. Ixxvii. 3; cvii. 5. The idea here is, that, in his troubles, he had no vigour, no life, no spirit. He did not see how he could escape from his troubles, and he had no heart to make an effort, t Then thou Icnewest my path. Thou didst see all. Thou didst see the way that I was treading, and all its darkness and dangers, implying here that God had made it an object to mark his course; to see what egress there mio-ht be — what way to escape from the danger. It was in no sense concealed from God, and no danger of the way was hidden from him. It is much for us to feel when we are in danger or difficulty that God knows it all, and that nothing can be bidden from him. IT In the way tvherein I ivalked. In my path; the path that I was treading. ^ Save they privily laid a snare for me. They treated me as a man would treat his neighbour, who should spread a snare, or set a trap, for him in the path which he knew he must take. The word rendered " have privily laid" means to hide, to conceal. It was so concealed that 1 could not perceive it. They did it unknown to me. I neither knew that it was laid, nor where it was laid. They meant to spring it upon me at a moment when I was not aware, and when I should be taken by surprise. It was not open and manly warfare; it was stealth, cunning, trick, art.
4. I looked on my right hand, and beheld. Marg., Look on the right hand, and see. The words translated looked and beheld are in the imperative mood in the Hebrew. They are not, however, improperly rendered as to the sense. They refer to David's state of mind at the time, and give vividness to the description. The psalmist seems to be in the presence of others. He calls upon them to look around; to see how he was encompassed with danger. Look, says he, in every direction; see who there is on whom I may rely; what there is to which I may trust as a refuge. I can find none; I see none; there is none. Tlie " right hand " is referred to here as the direction where he might look for a protector: Ps. cis. 6, 31. 11 But there was no man that would knoiv me. No man to be seen who would recognize me as his friend; who would stand up for me; on whom I could rely. IT Befuge failed me. Marg., as in Heb., perished from me. If there had been any hope of refuge, it has failed altogether. There is none now. IT No
5 I cried unto thee, O Lord: I said, Thou art my « refuge, and my portion r in the land of the living.
6 Attend unto my cry; for I am brought very low: de-
liver me from my persecutors; for they are stronger s than I.
7 Bring my soul out of prison, ' that I may praise thy name; the righteous shall compass me about, for thou shalt deal bountifully " with me.
man cared for my soul. Marg., No man sought after my soul. Heb., after coy life. That is. No one sought to save my life; no one regarded it as of sufficient importance to attempt to preserve me.
5. I cried unto thee, O Loed. When there was no help; when I saw myself encompassed with dangers; when I looked on every hand, and there was no man that would undertake for me. ^ / said, Thou art my refuge, (a) My only refuge. 1 can go nowhere else, {b) Thou art in fact my refuge. I can and do put my trust in thee. See Notes on Ps. xlvi. 1. Tf And my portion. See Notes on Ps. xvi. 5. ^ In the land of the living. Among all those that live — all living beings. There is no one else among the living to whom I can come but to thee, the living God. My hope is not in men, for they are against me; not in angels, for they have not the power to rescue me. It is God only, the living God, whom I make my confidence and the ground of my hope.
6. Attend unto my cry. Give ear to me when I cry to thee. Do not turn away, and refuse to hear me. TT For I am hrought very low. I am reduced greatly; I am made very poor. The language would be applicable to one who bad been in better circumstances, and who had been brought down to a condition of danger, of poverty, of want. It is language which is commonly applied to poverty. ^ Deliver me from my persecutors. Saul and his followers. ^ For they are stronger than I. More in number; better armed; better fitted for battle.
7. Bring my soul out of prison. Bring me out of my present condition which is like a prison. I am as it were shut up; lam encompassed with foes; I do not know how to escape. Comp. Ps. xxv. 17. ^ That I may praise thy name. Not merely for my own sake, but that I may have occasion more abundantly to praise thee; that thus thou mayest be honoured; — an object at all times much more important than our own welfare — even than our salvation. ^ The righteous shall compass me about. They shall come to me with congratulations and with expressions of rejoicing. They will desire my society, my friendship, my influence, and will regard it as a privilege and an honour to be associated with me. David looked to this as an object to be desired. He wished to be associated with the righteous; to enjoy their friendship; to have their good opinion; to be reckoned as one of them here and for ever. Comp. Notes on Ps. xxvi. 9. It is an honour — a felicity to be desired — to be associated with good men, to possess their esteem; to have their sympathy, their prayers, and their aflections; to share their joys here, and their triumphs in the world to come. % For thou shalt deal lountifully with me. Or, when thou shalt deal bountifully with me. When thou dost show me this favour, then the righteous will come around me in this manner. They will see that I am a friend of God, and they will desire to be associated with rae as his friend.
TTEAR my prayer, O Lord -^ give ear to my supplica tions: in thy faithfulness an swer me, and in. thy righteous
This psalm also is entitled " A Psalm of David." There is, however, no intimation in the title as to the time or the occasion on which it was composed. In the Septuagiut version, and the Latin Vulgate, it is said to have been wi-itten " when Absalom his son persecuted him." There is nothing in the psalm inconsistent with this supposition, nor is there anytliing which necessarily restricts the application to that period of DaN-id's hfe. It would seem most natural that it should refer to the same trials as the previous psalm; and the sentiments in it are as applicable to the persecutions under Saul as to the rebeUioa of Absalom. There can be no doubt that it was composed when he was in danger and in trouble on account of malignant and powerful enemies; and it is of the same general character as many in the collection that were composed on those occasions. It is a psahu \\Titten in trouble; and, in a world like this, there will be always many hearts that can fully sympathize with the sentiments which are expressed in it.
1. B^ear my prayer, O Loed, _$rire ear, etc. See Notes on Ps. iv. 1; V. 1. \ In thy faithfulness answer me. That is. Show thy faithfulness to thy promises. God had made gracious promises to David (comp. Ps. Ixxxix. 19-37), and he now pleads that he would remember those promises, and accomplish in his behalf what he had said he would. God has also made gracious promises to his people, and they may always plead those promises as a reason why they should be heard, and why their prayers should be answered. ^ And in thy righteousness. Comp. Ps. xxxi. 1. In thy d spusition to do right; to vindicate a righteous cause; to interpose when wrong is done. We, though sinners before God, may feel that our cause is a just one as towards our fellow men, and, when wronged, we may ask God to interpose, as a righteous God, in our behalf. We cannot, however, ask him to save us on the ground of our righteousness towards him, for we have no such righteousness. See ver. 2.
2. And enter not into judgment with thy servant. Do not deal with me on the ground of justice as towards thee; do not mark my own offences against thee, when I plead that justice may be done as between me and my fellow-men. While I plead that thou wouldst judge righteously between me and them, I am conscious that 1 could not claim thy needed interposition on the ground of any righteousness towards thee. There I must confess that I am a sinner; there I can rely only on mercy; there I could not hope to be justified: If For in thy sight. As beforo thee; in thy, presence; by thee. ^ Shall no man living. No one of the race, no matter what his rank, his outward conduct, his gentleness, his amiableuess, his kindness; — no matter how just and upright he may be towards his fellow-men. T[ Be justified. Be regarded as righteous; be acquitted from blame; be held to be innocent. The meaning is, " I do not come before thee and plead for thy favour on
3 For the enemy hath persecuted my soul; he hath smitten my life down to the ground: he hath made me to dwell in darkness, as those that have been long dead.
4 Therefore is my spirit over-
whelmed within me: my heart within me is desolate.
5 I remember the days of old; X I meditate on ali thy works; I muse on the work of thy hands.
the ground of any claim on thee, for I am conscious that I am a sinner, and that my only hope is in thy mercy." See Notes on Rom. iii. 20. Comp. Joh iv. 17; ix. 2, 20; xv. 14-16; xxv. 4-6. This is a great and momentous truth in regard to man; it is the foundation of the necessity for a plan of salvation through an atonement — for some way in which man mai/ properly he regarded and treated as righteous. Assuredly every man, conscious of what he is in himself, may and should fervently pray that God would not enter into judgment with him; that he would not mark his offences; that he would not judge him as strict justice would demand. Our hope is in the mercy, not in Wx& justice of God.
3. For the enemy hafn, persecuted my soul. Has persecuted me; has sought my life. ^ Se hath smitten my life down to the ground. He has, as it were, trampled me down to the earth. The word rendered smitten means to break in pieces, to beat small, to crush. See Ps. Ixsii. 4; Ixxxix. 10; Job vi. 9. His very life seemed to be crushed out as one that is trodden down to the ground. ^ He hath made me to dwell in darkness. He has made my life like that of one who dwells in darkness; he has made it a life of sorrow, so that I have no comfort — uo light. ^ As those that have been long dead. A similar expression occurs in Lam. iii. 6: "He hath set me in dark places, as they that be dead of old." The same Hebrew words are used. The word rendered " long " means, age, duration, eternity: Ps. cxxxix. 24. The idea here is, that his condition was like that of those who had been long in their graves; who had long since ceased to see any light; whose abode was utter and absolute gloom.
4. Therefore is my spirit overwhelmed witliin me. See Notes on Ps. Ixxvii. 3. Comp. Ps. xlii. 5-7. His spirit was broken and crushed. He was in a state of despair as to any human help. T[ My heart within me is desolate. I have no comfort; no cheerfulness; no hope. My soul is like the waste desert where there is no water; where nothing grows; where there are only rocks and sands.
5. I remember the days of old. Former times. (1) As contrasted with my present condition. (2) As times when I called upon thee, and thou didst interpose. (3) As encouraging me now to come to thee, and spread out my case before thee. See Notes on Ps. Ixxvii. 5-11; xlii. 4. \ I meditate on all thy works, etc. On what thou hast done; on thy gracious interpositions in the time of trial; on the manifestations of thy power in my behalf, and in behalf of thy people. I call all this to mind, remembering that thou art an unchangeable God; that thou hast the same power still; that thou canst interpose now as thou didst then; and that, 'as an unchangeable God, thou wilt do it in the same circumstances. I, therefore, come to thee, and pray that thou wilt interpose in my behalf.
6 I stretcli forth my liands unto tliee: my soul thirsteth y after thee, as a thirsty laud. Selah.
7 Hear me speedily, O Lord; my spirit faileth: hide not thy face from me, * lest I be like unto them that go down into the pit.
8 Cause me to hear thy lovingkindness in the mom-
ing; =for in thee do I tnist: cause me to know the way " wherein I should walk; for I lift up my soul unto tLpee.
9 DeHver me, O Lord, from mine enemies: I i flee unto thee to hide me.
10 Teach '' me to do thy will; for thou art my God; thy spirit is good; • lead me into the land of uprightness.''
6. I stretch forth my hands unto thee. In prayer. I have nowhere else to go. See Ps. l.xxxviii. 9. % My soul thirsteth after thee, as a thirsty land. As land in a time of drought seems to thirst for rain. See Notes on Ps. Ixiii. 1. Coiiip. Ps. xlil. 1. The word rendered thirsty here means properly weary. The idea is that of a land which seems to be weary; which has no vigour of growth; and where everything seems to be exhausted. The same word occurs in Isa. xxxii. 2: "As the shadow of a great rock in a weary land."
7. Sear me speedily, O LoED. Hasten to hear me; do not delay. Literally, " Hasten; answer me." I am in imminent danger. Do not delay to come to my relief. *![ My spirit faileth. My strength is declining. I can hold out no longer. I am ready to give up and die. % Side not thy face from me. Do not refuse or delay to look favourably upon me; to lift up the light of thy countenance upon me. TT Lest I be like unto them that go down into the fit. Marg., For 1 am become like. The idea is. Unless thou shalt lift up the light of thy countenance, — unless thou shalt interpose and help me, I shall die. The pit here refei-s to the grave. See Notes on Ps. xxviii. 1.
8. Cause me to hear thy loving-kindness. The voice of thy lovingkindness, or thy mercy and favour. Permit me to hear thee addressing me in the language of kindness, and M'ith the assurances of mercy. If In the morning. Early; speedily; with the first rays of the morning. Let it be, as it were, the first thing in the day; the first thing that is done. The idea is not that he would wait for another day, but that he would interpose as the very first act, — as when one enters on a day. See Notes on Ps. xlvi. 5, where the margin is, lohen the morning appeareth; Hebrew, Iti the faces of the morning. Tf For in thee do I trust. I have no other confidence or ground of reliance; but I have confidence in thee. ^ Cause me to know the way wherein I should walk, etc. The safe way; the way in which I may find safety. See Notes on Ps. V. 8.
9. Deliver me, 0 'Lo'Rl),from mine enemies. See Notes on Ps. Ixix. 14. 1[ I flee iinto thee to hide me. Marg., Side me ivith thee. The Hebrew is, I hide myself with thee; that is, I take refuge with thee; I put myself under thy protection; I make myself thus secure, as thou art secure. See Notes on Ps. xvii. 8. Comp. Ps. xxvii. 5; xxxi. 20.
10. Teach me to do thy will, etc. To do that which will be agreeable or pleasing to thee; which will meet with thy approbation. That is,
11 Quicken * me, O Loed, for thy name's sake: for thy righteousness' sake biing my soul out of trouble.
12 And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servaut.
Teach me in the present emergency to do that which thou wilt approve; which w^ill be wise; which will be best adapted to secure my deliverance and my safety. ^ Thy spirit is good. The spirit which guides those who trust in thee; the spirit with which thou dost guide men. That spirit is wise, prudent, judicious, reliable. It will not lead astray. Grant me that spirit, and 1 shall be certain that I am going in the right path. There is no certain evidence that the psalmist here refers distinctively to the Holy Ghost, considered as the Third Person of the Trinity; but the prayer is one for guidance from on high in the day of darkness and trouble. It is an acknowledgment of dependence on God for direction, and the expression of confidence that under the Divine guidance he would not go astray. ^ Lead me irdo the land of uprightness. Or rather here, " land of evenness;" level ground; ground where I may walk without the dangers to which I am exposed where I am now, in a place of ambuscades, caverns, rocks, where I may be assailed at any moment without the power of seeing my enemy, or of defending myself. See this use of the word in the following places where it is rendered ^Za?», — meaning a level country, Deut. iii. 10; iv. 43; Josh. xiii. 9, 16, 17, 21; 1 Kings xx. 23, 25; Ps. xxvii. 11; Jer. xxi. 12; xlviii. 8, 21; Zech. iv. 7. He desired to be led, as it were, into a level country where he might be safe. It is not a prayer, as w-ould seem from our translation, to be so guided that he might lead an upright life. Such a prayer is proper, but it is not the prayer offered here.
11. Quicken me, O Loed. Give me life. Comp. Notes on Eph. ii. 1. Make me equal to my circumstances, for I am ready to sink and to yield. ^ For thy name's sake. For.thine honour. Comp. Notes on Dan. ix. 17, 18. It is in thy cause. Thou wilt thus show thy power, thy faithfulness, thy goodness. Thou wilt thus get honour to thyself. This is the highest motive which can influence us, — that God may be glorified, y^ For thy righteousness' sake. Thy justice; thy truth; thy faithfulness in performing thy promises and pledges. % Bring my soul out of trouble. Out of this trouble and distress. See Notes on Ps. XXV. 17.
12. Andof thy mercy, etc. Thy mercy to me; thy mercy to the world. The destruction of the wicked is a favour to the universe; just as the arrest and punishment of a robber or a pirate is a mercy to society, to mankind; just as every prison is a display of mercy as well as of justice: — mercy to society at large; justice to the olienders. ^ And destroy all them that afflict my soul. Cut them oft'; render them powerless to do miscliief. ^ For 7 am thy servatit. Not as a matter of private feeling,— not for personal revenge,— but because I am in thy service, and it is only by being delivered from these dangers that I can honour thee as I would. It is thine own cause, and I ask that they may be cut ofl' in order that the service which I might render thee may be unembarrassed.
BLESSED be tlie Lord my ^ strength, / whicli teaclietli my hands to ^ war, and my fingers to fight,
2 My 3 goodness and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me.
This psabn is also ascribed to David. It is almost entu-ely a compilation of passages from other psalms,— particularly Ps. xyiu.,— uewlj- arranged. Comp. Ps. xviii. 34, witb ver. 1; xviii. 2, 46, with ver. 2; xvm. 9, with ver o; xviii. 14, with ver. 6; xviii. 16, with ver. 7. Couip. also Ps. viii. 4, with ver. 3; civ. 32, with ver. 5; xxxiii. 2, 3, ^vith ver. 9; sxxiii. 12, mth ver. 15; cxxviii. 3, with ver. 12. In itself considered there is nothing improbable in the supposition that David liimseh should have made such a selection, or should have employed language which he had used before, adapting it now to a new purpose, and making such additions as would tit it for the new occasion for which it was intended. It would not be possible now, however, to ascertain the occasion on which this arrangement was made, or its specific design. There is, evidently, a remembrance of former mercies; there was impenduig danger; there is an earnest prayer that God would interpose as he had done in former times; there is a promise of new songs of praise if God would interpose; there is a looking forward to the prosperity — the joy— which would result if God did thus interpose and save the nation. In regard to the occasion on which the psalm was written, perhaps the conjecture of Kinichi is tlie most probable, that it is a prayer agauist the attempts of foreign nations to overtlirow the Hebrew people, in some of the numerous wars in wliich David was engaged after he had come to the possession of the crown. The diflerent parts of the psalm can be better explained on this supposition than perhaps on any other. This would make proper all the expressions in regard to the past (vers. 1, 2); the uncertainty and instability of earthly thhigs and the wealmess of man (vers. 3, 4); the necessity of the Divine interposition as in former times (vers. 5-8); the reference to foreigners (vers. 7, 8, 11); the purpose to praise God (vers. 9, 10); the allusion to the happiness of a people whose God is the Lord, and to the prosperity wliich would follow his interposition (vers. 12-15).
1. Blessed be the Loed iny strength. Marg., as in Heh., wy rock. See Notes on Ps. xviii. 46, where the same expression occurs in the Hebrew. IT Which teacheth my hands to war. Heb., To the %var. See Notes on Ps. xviii. 34. The Hebrew is not precisely alike, but the sense is the same. ^ And my fingers to fight. Heb., my fingers to the fight. That is, he teaches my fingers so that I can skiliully use them in battle. Probably the immediate reference here is to the use of the bow, — placing the arrow, and drawing the string.
2. My goodness. Marg., my mercy. That is. He shows me mercy or favour. All the favours that 1 receive come from him. IT ^«<^_ my fortress; my high ioiver, aftd my deliverer. See Notes on Ps. xviii. 2, wliere the same words occur. % My shield. The same word which in Ps. xviii. 2 is rendered buckler. See Notes on that passage. T[ And he in tvhom I trust. The.same idea as in Ps. xviii. 2. The tense of the verb only is varied. IF Who subdueth my feofle under me. See Notes on Ps. xviii. 47 The language is slightly difi'ereut, but the idea is the same. It is to be remarked that Dnvid here refers to his
3 Lord,? what is man, that fcliou takest knowledge of'liim; or the son of man, that thou makest account of him!
4 Man '• is L'ke to vanity: his days are as a shadow that passeth away.
6 Cast forth lightnings, and scatter them: shoot out thine arrows, and destroy them.
people, — " who subdueth ni!/ people," — meaning that those over wliom God had placed liiui had been made submissive by the Divine power.
3. LoED, 2vhat is man, that thou takest knowledge of him? The sentiment here is the Siunc as in Ps. viii. 4, though the language is not precisely the same. See Notes on that passage. The word rendered "that tliou takest knowledge of him," means here to take notice of; to regard. Tlie idea is. It is amazing that a being so insignificant as man should be an object of interest to God, or that One so great should pay any attention to him and to his affairs. In Ps. viii. 4, the language is "that thou art mindful of him,"— that is, that thou dost remember him, — that thou dost not altogether pass him over. In Ps. viii. the remark is made in view of tlie heavens as being so exalted in comparison witli man, and the wonder is, that in view of worlds so vast occupying the Divine attention, and needing the Divine care, man, so insignificant, does not pass out of his view altogether. Here the remark seems to be made in illustration of the idea that there is no strength in man; that he has no power to accomplish anything of himself; that he is entirely dependent on God. ^ Or the son of man. Man — any of the race. See Notes on Ps. viii. 4. ^ That thou makest account of him! Ps. viii. 4, "that thou visitest him." See Notes on that passage. The word here means " tliat thou shuuldest think of him," — that he should ever come into thy thought at all.
4. Man is like?o vanity. See Notes on Ps. xxxi.x. 5, 6; Ixii. 9. The idea here i<, that man can be compared only witli that which is utterly vain — which is emptiness — which is notliing. \ His days are as a shadow that passeth aivay. See Notes on Ps. cii. 11; " My days are like a shadow that declineth." The idea is essentially the same. It is, that as a shadow has no substance, and that as it moves along constantly as the sun declines, until it vanishes altogether, so man has nothing substantial or permanent, and so he is constantly moving off and will soon wholly disajjpear.
5. Bow thy heavens, 0 Lord, etc. Come to my aid as if the heavens were bent down; come down with all thy majesty and glory. See Notes on Ps. xviii. 9: "He bowed down the heavens also, and came down." What it is there declared that the Lord had done, he is here implored to do again. ^ Touch the mountains, and they shall smoke. See Notes on Ps. civ. 32: " He toucheth the hills, and they smoke." It is there arfirmed as a characteristic of God that be does this; liere the psalmist prays th;it, as this belonged to God, or was in his power, he would do it in his behalf. The prayer is, that God would come to his relief as if in smoke and tempest — in the fury of the storm.
6. Cast forth lightnings, and scatter them. See Notes on Ps. xviii. 14: " He sent out his arrows, and scattered them." The allusion there is to lightning. The psalmist prays that God would do now again what he
7 Send thine ^ hand from above: rid me, and deliver me out of great waters, from tlie hand of strange children;
8 Whose mouth speaketh vanity, and theii- right hand is a right hand of falsehood.
9 I will sing a new song
unto thee, 0 God: upon a psaltery, and an instrument of ten strings, will I sing praises unto thee.
10 It is he that giveth ^ salvation unto kings: who delivereth David his sei-vant from the hui-tful sword.
had then done. The Hebrew here is, " Lighten liglitning;" that is. Send foi'th lightning. The word is used as a verb nowhere else. ^ Shoot out thine arrotos, etc. So in Ps. xviii. 14: " He shot out lightnings." The words are the same here as in that psalm, onlj that they are arranged differently. See Notes on that place.
7. Send, thine hand from above. Marg., as in "Rtih., hands. See Notss on Ps. xviii. 16: " He sent from above." ^ Rid me, and deliver me out of great loaters. Thus Ps. xviii. 16: " He took me, he drew me out of many waters." As God had done it once, there was ground for the prayer that he would do it yet again. ^ From the hand of strange children. Strangers: — strangers to thee; strangers to thy people, foreigners. See Ps. liv. 3: " For strangers are risen up against me." The language would pi'operly imply that at the time referred to in the psalm he was engaged in a warfare witli foreign enemies. Who they were, we have no means now of ascertaining.
8. Whose mouth speaJceth vanity. Vain things; things not real and true; falsehood; lies. See Notes on Ps. xxiv. 4. The idea is, that what they said had no foundation in truth — no reality. Truth is solid and reliable; falsehood is unreliable and vain. ^ And their right hand is a right hand of falsehood. The meaning here seems to be that even under the solemnities of an oath, when they lifted up their hands to swear, when they solemnly appealed to God, there was no reliance to be placed on what they affirmed or promised. Oaths were taken by lifting up the right hand as towards God. See Gen. xiv. 22; Ex. vi. 8 (Marg., and Heb.); Deut. xxxii. 40.
9. I toill sing a new song unto thee, O God. There will be occasion in such a deliverance, or manifestation of mercy, for a new expression of praise. On the phrase, " a ne\V song," see Notes on Ps. xxxiii. 3. T Upon a psaltery, and an instrument of ten strings. The word " and " should not have been inserted here. The idea is, " Upon a lyre or harp [Nebel] of ten strings, will I sing praise." See Notes on Isa. v. 12; and Ps. xxxiii. 2.
10. It is he that giveth salvation unto kings. Marg., victory. The Hebrew word means salvation, but it is here used in the sense of deliverauce or rescue. Even kings, with all their armies, have no hope but in God. They seem to be the most powerful of men, but they are, like all other men, wholly |dej)endent on him for deliverance from danger. David thus recognizes his own entire dependence. Though a king in the Divine purpose and in fact, yet he had no power but as derived from God; he had no hope of deliverance but in him. It is implied further that God might as readily be supposed to be willing to interpose in behalf of kings as of other men when their cause was right, and when they