Commentary Critical and Explanatory on the Whole Bible

Ps 8:1-9. Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Ps 8:1; 81:1; 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands.

1. thy name—perfections (Ps 5:11; 7:17).

who hast set—literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.

2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame— still—or, silence men who rail and cavil against God. A special illustration of the passage is afforded in Mt 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Ps 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.

sucklings—among the Hebrews were probably of an age to speak (compare 1Sa 1:22-24; Mr 7:27).

ordained—founded, or prepared, and perfected, which occurs in Mt 21:16; taken from the Septuagint, has the same meaning.

strength—In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Ps 118:14).

avenger—as in Ps 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.

3, 4. The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.

4. man—literally, "frail man," an allusion to his essential infirmity.

son of man—only varies the form of speech.

visitest—in favor (Ps 65:10). This favor is now more fully illustrated.

5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.

glory and honour—are the attributes of royal dignity (Ps 21:5; 45:3). The position assigned man is that described (Ge 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (Heb 2:6-8; 1Co 15:27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [Heb 2:15], "shall be destroyed" [1Co 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [1Pe 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.

9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.

Ps 9:1-20. Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare Ps 22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty.

1. Heartfelt gratitude will find utterance.

3-5. When... are turned back—It is the result of God's power alone. He, as a righteous Judge (Ps 7:11), vindicates His people. He rebukes by acts as well as words (Ps 6:1; 18:15), and so effectually as to destroy the names of nations as well as persons.

6. Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," &c. (1Sa 15:3, 7; 27:8, 9). The wicked are utterly undone. Their ruins shall never be repaired.

7, 8. God's eternal possession of a throne of justice is contrasted with the ruin of the wicked.

9, 10. The oppressed, and all who know Him (Ps 5:3; 7:1), find Him a sure refuge.

11. (Compare Ps 2:6; 3:4).

12. for blood—that is, murders (Ps 5:6), including all the oppressions of His people.

maketh inquisition—(compare Ge 9:5). He will avenge their cause.

13. gates—or, "regions."

of death—Gates being the entrance is put for the bounds.

14. gates... Zion—The enclosure of the city (compare Ps 48:12; Isa 23:12), or, church, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favors should lead us to render signal and public thanks.

15, 16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves.

16. Higgaion—means "meditation," and, combined with Selah, seems to denote a pause of unusual solemnity and emphasis (compare Ps 3:2). Though Selah occurs seventy-three times, this is the only case in which Higgaion is found. In the view which is given here of the retribution on the wicked as an instance of God's wise and holy ordering, we may well pause in adoring wonder and faith.

17. shall be turned—or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.

18. (Compare Ps 13:1-6).

the needy—literally, "poor," as deprived of anything; hence miserable.

expectation of the poor—or, "meek," "humble," made so by affliction.

19. Arise—(compare Ps 4:7).

let not man—(Ps 8:4).

let... be judged—and of course condemned.

20. By their effectual subjection, make them to realize their frail nature (Ps 8:4), and deter them from all conceit and future rebellion.

Ps 10:1-18. The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy.

1. These are, of course, figurative terms (compare Ps 7:6; 13:1, &c.).

hidest—Supply "thine eyes" or "face."

2. Literally, "In pride of the wicked they (the poor or humble, Ps 10:17; 12:5) shall be taken in the devices they (the proud) have imagined."

3. heart's—or, "soul's."

desire—that is, his success in evil.

and blesseth, &c.—he (the wicked) blesseth the covetous, he despiseth the Lord.

4. The face expresses the self-conceit, whose fruit is practical atheism (Ps 14:1).

5, 6. Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will not look, Isa 26:11), sneers at his enemies, and boasts perpetual freedom from evil.

7-10. The malignity and deceit (Ps 140:3) of such are followed by acts combining cunning, fraud, and violence (compare Pr 1:11, 18), aptly illustrated by the habits of the lion, and of hunters taking their prey. "Poor," in Ps 10:8, 10, 14, represents a word peculiar to this Psalm, meaning the sad or sorrowful; in Ps 10:9, as usual, it means the pious or meek sufferer.

8. eyes... privily—He watches with half-closed eyes, appearing not to see.

10. croucheth—as a lion gathers himself into as small compass as possible to make the greater spring.

fall by his strong ones—The figure of the lion is dropped, and this phrase means the accomplices of the chief or leading wicked man.

11. As before, such conduct implies disbelief or disregard of God's government.

12. (Compare Ps 9:19; 3:7).

the humble—(Compare Ps 10:17, and Margin.)

lift up thine hand—exert thy power.

13, 14. It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.

14. mischief and spite—provocation and trouble of the sufferer (compare Ps 6:7; 7:14).

committeth—or, "leaves (his burden) on Thee."

15. arm—power.

till thou find none—So far from not requiting (Ps 10:11, 13), God will utterly destroy the wicked and his deeds (Ps 9:5, 6; 34:16; 37:36).

16-18. God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (Ps 112:7), executes justice for the feeble, and represses the pride and violence of conceited, though frail, men (compare Ps 9:16).

Ps 11:1-7. On title, see Introduction. Alluding to some event in his history, as in 1Sa 23:13, the Psalmist avows his confidence in God, when admonished to flee from his raging persecutors, whose destruction of the usual foundations of safety rendered all his efforts useless. The grounds of his confidence are God's supreme dominion, His watchful care of His people, His hatred to the wicked and judgments on them, and His love for righteousness and the righteous.

1. my soul—me (Ps 3:2).

Flee—literally, "flee ye"; that is, he and his companion.

as a bird to your mountain—having as such no safety but in flight (compare 1Sa 26:20; La 3:52).

2. privily—literally, "in darkness," treacherously.

3. Literally, "The foundations (that is, of good order and law) will be destroyed, what has the righteous done (to sustain them)?" All his efforts have failed.

4. temple... heaven—The connection seems to denote God's heavenly residence; the term used is taken from the place of His visible earthly abode (Ps 2:6; 3:4; 5:7). Thence He inspects men with close scrutiny.

5. The trial of the righteous results in their approval, as it is contrasted with God's hatred to the wicked.

6. Their punishment is described by vivid figures denoting abundant, sudden, furious, and utter destruction (compare Ge 19:24; Job 18:15; Ps 7:15; 9:15).

cup—is a frequent figure for God's favor or wrath (Ps 16:5; 23:5; Mt 20:22, 23).

7. his countenance—literally, "their faces," a use of the plural applied to God, as in Ge 1:26; 3:22; 11:7; Isa 6:8, &c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Ps 11:4), expressing here God's complacency towards the upright (compare Ps 34:15, 16).

Ps 12:1-8. On title, see Introduction and see on Ps 6:1. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whose promise to avenge the cause of pious sufferers will be verified even amidst prevailing iniquity.

1. the faithful—or literally, "faithfulness" (Ps 31:23).

2. The want of it is illustrated by the prevalence of deceit and instability.

3, 4. Boasting (Da 7:25) is, like flattery, a species of lying.

lips, and... tongue—for persons.

5. The writer intimates his confidence by depicting God's actions (compare Ps 9:19; 10:12) as coming to save the poor at whom the wicked sneer (Ps 10:5).

6. The words—literally, "saying of" (Ps 12:5).

seven times—thoroughly (Da 3:19).

7. them—(Margin.)

8. The wicked roam undisturbed doing evil, when vileness and vile men are exalted.

Ps 13:1-6. On title, see Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain.

1. The forms of expression and figure here used are frequent (compare Ps 9:12, 18; 10:11, 12).

How long... for ever—Shall it be for ever?

2. The counsels or devices of his heart afford no relief.

3. lighten mine eyes—dim with weakness, denoting approaching death (compare 1Sa 14:27-29; Ps 6:7; 38:10).

4. rejoice—literally, "shout as in triumph."

I am moved—cast down from a firm position (Ps 10:6).

5, 6. Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph.

Ps 14:1-7. The practical atheism and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power.

1. Sinners are termed "fools," because they think and act contrary to right reason (Ge 34:7; Jos 7:15; Ps 39:8; 74:18, 22).

in his heart—to himself (Ge 6:12).

2. looked—in earnest enquiry.

understand—as opposed to "fool" [Ps 14:1].

3. filthy—literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Ro 3:12).

4-6. Their conduct evinces indifference rather than ignorance of God; for when He appears in judgment, they are stricken with great fear.

who eat up my people—to express their beastly fury (Pr 30:14; Hab 3:14). To "call on the Lord" is to worship Him.

7. captivity—denotes any great evil.

Zion—God's abode, from which He revealed His purposes of mercy, as He now does by the Church (compare Ps 3:4; 20:2), and which He rules and in which He does all other things for the good of His people (Eph 1:22).

Ps 15:1-5. Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars.

1. abide—or, "sojourn" (compare Ps 5:4), where it means under God's protection here, as (Ps 23:6, 27:4, 6) communion.

tabernacle—seat of the ark (2Sa 6:17), the symbol of God's presence.

holy hill—(Compare Ps 2:6).

2. walketh—(Compare Ps 1:1).

uprightly—in a complete manner, as to all parts of conduct (Ge 17:1), not as to degree.

worketh—or, "does."

righteousness—what is right.

in his heart—sincerely (Pr 23:7).

3. He neither slanders nor spreads slander.

4. Love and hate are regulated by a regard to God.

sweareth... hurt—or what so results (compare Le 5:4).

5. (Compare Le 25:37; De 23:19, 20).

usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden.

taketh reward, &c.—The innocent would not otherwise be condemned (compare Ex 23:8; De 16:19). Bribery of all sorts is denounced.

doeth these, &c.—Such persons admitted to God's presence and favor shall never be moved (Ps 10:6; 13:5).

Ps 16:1-11. Michtam, or, by the change of one letter, Michtab—a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some—neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Ac 2:25) and Paul (Ac 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Ps 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (Joh 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11].

1. Preserve me, &c.—keep or watch over my interests.

in thee... I... trust—as one seeking shelter from pressing danger.

2. my soul—must be supplied; expressed in similar cases (Ps 42:5, 11).

my goodness... thee—This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee—that is, is not for Thy benefit. Then follows the contrast of Ps 16:3 (but is), in respect, or for the saints, &c.—that is, it enures to them. Or, my goodness—or happiness is not besides Thee—that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.

3. saints—or, persons consecrated to God, set apart from others to His service.

in the earth—that is, land of Palestine, the residence of God's chosen people—figuratively for the Church.

excellent—or, "nobles," distinguished for moral excellence.

4. He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.

5-7. God is the chief good, and supplies all need (De 10:9).

portion of mine inheritance and of my cup—may contain an allusion to the daily supply of food, and also to the inheritance of Levi (De 18:1, 2).

maintainest—or, drawest out my lot—enlargest it. Ps 16:7 carries out this idea more fully.

7. given me counsel—cared for me.

my reins—the supposed seat of emotion and thought (Ps 7:9; 26:2).

instruct me—or, excite to acts of praise (Isa 53:11, 12; Heb 12:2).

8. With God's presence and aid he is sure of safety (Ps 10:6; 15:5; Joh 12:27, 28; Heb 5:7, 8).

9. glory—as heart (Ps 7:5), for self. In Ac 2:26, after the Septuagint, "my tongue" as "the glory of the frame"—the instrument for praising God.

flesh—If taken as opposed to soul (Ps 16:10), it may mean the body; otherwise, the whole person (compare Ps 63:1; 84:2).

rest in hope—(compare Margin).

10. soul—or, "self." This use of "soul" for the person is frequent (Ge 12:5; 46:26; Ps 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Ps 35:13; 105:18. Some cases are cited, as Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.

wilt not leave... hell—abandon to the power of (Job 39:14; Ps 49:10). Hell as (Ge 42:38; Ps 6:5; Jon 2:2) the state or region of death, and so frequently—or the grave itself (Job 14:13; 17:13; Ec 9:10, &c.). So the Greek Hades (compare Ac 2:27, 31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Ps 9:17; Pr 5:5; 7:27).

wilt... suffer—literally, "give" or "appoint."

Holy One—(Ps 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits—pious.

to see—or, "experience"—undergo (Lu 2:26).

corruption—Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Ac 2:27; 13:36, 37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Ps 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Ac 13:36, 37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Ac 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."

11. Raised from the dead, he shall die no more; death hath no more dominion over him.

Thou wilt show me—guide me to attain.

the path of life—or, "lives"—the plural denoting variety and abundance—immortal blessedness of every sort—as "life" often denotes.

in thy presence—or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity (Nu 6:25, 26; Ps 17:15; 31:16).

at thy right hand—to which Christ was exalted (Ps 110:1; Ac 2:33; Col 3:1; Heb 1:3). In the glories of this state, He shall see of the travail (Isa 53:10, 11; Php 2:9) of His soul, and be satisfied.

Ps 17:1-15. This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor.

2. sentence—acquitting judgment.

from thy presence—Thy tribunal.

things that are equal—just and right, do Thou regard.

3. proved... visited... tried—His character was most rigidly tested, at all times, and by all methods, affliction and others (Ps 7:10).

purposed that, &c.—or, my mouth does not exceed my purpose; I am sincere.

4. works of men—sinful practices.

by the word of thy lips—as a guide (Ps 119:9, 11, 95).

destroyer—violent man.

5. May be read as an assertion "my steps or goings have held on to Thy paths."

6. wilt hear me—that is, graciously (Ps 3:4).

7. Show—set apart as special and eminent (Ex 8:18; Ps 4:3).

thy right hand—for Thy power.

8. Similar figures, denoting the preciousness of God's people in His sight, in De 32:10, 11; Mt 23:37.

9. compass me—(compare Ps 118:10-12).

10. enclosed... fat—are become proud in prosperity, and insolent to God (De 32:15; Ps 73:7).

11. They pursue us as beasts tracking their prey.

12. The figure made more special by that of a lion lurking.

13-15. disappoint—literally, "come before," or, "encounter him." Supply "with" before "sword" (Ps 17:13), and "hand" (Ps 17:14). These denote God's power.

14. men... world—all men of this present time. They appear, by fulness of bread and large families, to be prosperous; but (Ps 17:15) he implies this will be transient, contrasting his better portion in a joyful union with God hereafter.

Ps 18:1-50. "The servant of the Lord," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use.

1. I will love thee—with most tender affection.

2, 3. The various terms used describe God as an object of the most implicit and reliable trust.

rock—literally, "a cleft rock," for concealment.

strength—a firm, immovable rock.

horn of my salvation—The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare De 33:17; Lu 1:69).

tower—literally, "high place," beyond reach of danger.

3. to be praised—for past favors, and worthy of confidence.

4. sorrows—literally, "bands as of a net" (Ps 116:3).

floods—denotes "multitude."

5. death—and hell (compare Ps 16:10) are personified as man's great enemies (compare Re 20:13, 14).

prevented—encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.

6. He relates his methods to procure relief when distressed, and his success.

temple—(Compare Ps 11:4).

7, 8. God's coming described in figures drawn from His appearance on Sinai (compare De 32:22).

8. smoke out... his nostrils—bitter in His wrath (compare Ps 74:1).

by it—that is, the fire (Ex 19:18).

9. darkness—or, a dense cloud (Ex 19:16; De 5:22).

10. cherub—angelic agents (compare Ge 3:24), the figures of which were placed over the ark (1Sa 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Ps 104:3, 4).

did fly—Rapidity of motion adds to the grandeur of the scene.

11. dark waters—or, clouds heavy with vapor.

12. Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Jos 10:11; Ps 78:47).

13. The storm breaks forth—thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Ex 9:23).

14. The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.

15. The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.

16-19. from above—As seated on a throne, directing these terrible scenes, God— sent—His hand (Ps 144:7), reached down to His humble worshipper, and delivered him.

many waters—calamities (Job 30:14; Ps 124:4, 5).

18. prevented—(Ps 18:3).

19. a large place—denotes safety or relief, as contrasted with the straits of distress (Ps 4:1). All his deliverance is ascribed to God, and this sublime poetical representation is given to inspire the pious with confidence and the wicked with dread.

20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.

23. upright before him—In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree.

mine iniquity—perhaps the thought of his heart to kill Saul (1Sa 24:6). That David does not allude to all his conduct, in all relations, is evident from Ps 51:1, &c.

25-27. God renders to men according to their deeds in a penal, not vindictive, sense (Le 26:23, 24).

merciful—or, "kind" (Ps 4:3).

26. froward—contrary to.

27. the afflicted people—that is, the humbly pious.

high looks—pride (Ps 101:5; 131:1).

28. To give one light is to make prosperous (Job 18:5, 6; 21:17).

thou—is emphatic, as if to say, I can fully confide in Thee for help.

29. And this on past experience in his military life, set forth by these figures.

30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other.

tried—"as metals are tried by fire and proved genuine" (Ps 12:6). Shield (Ps 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.

33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (Hab 3:19), strength, protection, and a firm footing.

35. thy gentleness—as applied to God—condescension—or that which He gives, in the sense of humility (compare Pr 22:4).

36. enlarged my steps—made ample room (compare Pr 4:12).

37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.

39. that rose up against me—literally, "insurgents" (Ps 3:1; 44:5).

40. given me the necks—literally, "backs of the necks"; made them retreat (Ex 23:27; Jos 7:8).

42. This conquest was complete.

43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.

44. submit, &c.—(compare Margin)—that is, show a forced subjection.

46. The Lord liveth—contrasts Him with idols (1Co 8:4).

47, 48. avengeth me—His cause is espoused by God as His own.

48. liftest me up—to safety and honors.

49, 50. Paul (Ro 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Ps 18:50 justifies this view in its distinct allusion to the great promise (compare 2Sa 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes.