Psalms 19
Ps 19:1-14. After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching.
1. the glory of God—is the sum of His perfections (Ps 24:7-10; Ro 1:20).
firmament—another word for "heavens" (Ge 1:8).
handywork—old English for "work of His hands."
2. uttereth—pours forth as a stream; a perpetual testimony.
3. Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).
4. Their line—or, "instruction"—the influence exerted by their tacit display of God's perfections. Paul (Ro 10:18), quoting from the Septuagint, uses "sound," which gives the same sense.
5, 6. The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker.
7-9. The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (2Ti 3:15), rejoices the lover of truth, strengthens the desponding (Ps 13:4; 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward.
12-14. The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God.
Psalms 20
Ps 20:1-9. David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value—the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king.
1. hear thee—graciously (Ps 4:1).
name of—or manifested perfections, as power, wisdom, &c.
defend thee—set thee on high from danger (Ps 9:9; 18:3).
2. strengthen thee—sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.
3. all thy offerings—or gifts, vegetable offerings.
accept—literally, "turn to ashes" (compare 1Ki 18:38).
Selah—(See on Ps 3:2).
4. thy counsel—or plan.
5. salvation—that wrought and experienced by him.
set up our banners—(Nu 2:3, 10). In usual sense, or, as some render, "may we be made great."
6. He speaks as if suddenly assured of a hearing.
his anointed—not only David personally, but as the specially appointed head of His Church.
his holy heaven—or, literally, "the heavens of His holiness," where He resides (Ps 2:6; 11:4).
saving... hand—His power which brings salvation.
8. They—that is, who trust in horses, &c.
stand upright—literally, "we have straightened ourselves up from our distress and fears."
9. let the king hear—as God's representative, delivered to deliver. Perhaps a better sense is, "Lord, save the king; hear us when we call," or pray.
Psalms 21
Ps 21:1-13. The pious are led by the Psalmist to celebrate God's favor to the king in the already conferred and in prospective victories. The doxology added may relate to both Psalms; the preceding of petition, chiefly this of thanksgiving, ascribing honor to God for His display of grace and power to His Church in all ages, not only under David, but also under his last greatest successor, "the King of the Jews."
1. thy strength... thy salvation—as supplied by Thee.
2. The sentiment affirmed in the first clause is reaffirmed by the negation of its opposite in the second.
3. preventest—literally, "to meet here in good sense," or "friendship" (Ps 59:10; compare opposite, Ps 17:13).
blessings of goodness—which confer happiness.
crown of pure gold—a figure for the highest royal prosperity.
4-6. (Compare 2Sa 7:13-16). The glory and blessedness of the king as head of his line, including Christ, as well as in being God's specially selected servant, exceeded that of all others.
6. made him most blessed—or set him "to be blessings," as Abraham (Ge 12:2).
with thy countenance—by sight of thee (Ps 16:11), or by Thy favor expressed by the light of Thy countenance (Nu 6:25), or both.
7. The mediate cause is the king's faith, the efficient, God's mercy.
8. The address is now made to the king.
hand—denotes power, and right hand—a more active and efficient degree of its exercise.
find out—reach, lay hold of, indicating success in pursuit of his enemies.
9. The king is only God's agent.
anger—literally, "face," as appearing against them.
as a fiery oven—as in it.
11. This terrible overthrow, reaching to posterity, is due to their crimes (Ex 20:5, 6).
12. turn their back—literally, "place them [as to the] shoulder."
against the face of them—The shooting against their faces would cause them to turn their backs in flight.
13. The glory of all is ascribable to God alone.
Psalms 22
Ps 22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Ps 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject—the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")—or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Ps 22:1 by our Saviour on the cross, and the quotation of Ps 22:18 by John (Joh 19:24), and of Ps 22:22 by Paul (Heb 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Ps 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring—shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
2. The long distress is evinced by— am not silent—literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy—or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
4, 5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
7, 8. For the Jews used one of the gestures (Mt 27:39) here mentioned, when taunting Him on the cross, and (Mt 27:43) reproached Him almost in the very, language of this passage.
shoot out—or, "open."
the lip—(Compare Ps 35:21).
8. trusted on the Lord—literally, "rolled"—that is, his burden (Ps 37:5; Pr 16:3) on the Lord. This is the language of enemies sporting with his faith in the hour of his desertion.
9, 10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope—literally, "made me secure."
11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
12, 13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
14, 15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare Ge 49:4; 2Sa 14:14; Ps 58:8). In this, God is regarded as the ultimate source, and men as the instruments.
15. the dust of death—of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.
16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Ps 27:13; 54:7; 118:7).
18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
19, 20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
20. my soul—or self (compare Ps 3:2; 16:10).
my darling—literally, "my only one," or, "solitary one," as desolate and afflicted (Ps 25:16; 35:17).
21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth—(Compare Ps 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.
22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Ps 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Ps 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Ps 30:7; Isa 1:15).
25, 26. My praise shall be of thee—or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (De 12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Ps 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Ps 22:26]. The dying of the heart denotes death (1Sa 25:37); so its living denotes life.
27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
30. it shall be accounted to the Lord for, &c.—or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
31. that he hath done this—supply "it," or "this"—that is, what the Psalm has unfolded.
Psalms 23
Ps 23:1-6. Under a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor.
1. Christ's relation to His people is often represented by the figure of a shepherd (Joh 10:14; Heb 13:20; 1Pe 2:25; 5:4), and therefore the opinion that He is the Lord here so described, and in Ge 48:15; Ps 80:1; Isa 40:11, is not without some good reason.
2. green pastures—or, "pastures of tender grass," are mentioned, not in respect to food, but as places of cool and refreshing rest.
the still waters—are, literally, "waters of "stillness," whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, and stagnant, offensive pools on the other.
3. To restore the soul is to revive or quicken it (Ps 19:7), or relieve it (La 1:11, 19).
paths of righteousness—those of safety, as directed by God, and pleasing to Him.
for his name's sake—or, regard for His perfections, pledged for His people's welfare.
4. In the darkest and most trying hour God is near.
the valley of the shadow of death—is a ravine overhung by high precipitous cliffs, filled with dense forests, and well calculated to inspire dread to the timid, and afford a covert to beasts of prey. While expressive of any great danger or cause of terror, it does not exclude the greatest of all, to which it is most popularly applied, and which its terms suggest.
thy rod and thy staff—are symbols of a shepherd's office. By them he guides his sheep.
5, 6. Another figure expresses God's provided care.
a table—or, "food," anointing oil—the symbol of gladness, and the overflowing cup—which represents abundance—are prepared for the child of God, who may feast in spite of his enemies, confident that this favor will ever attend him. This beautiful Psalm most admirably sets before us, in its chief figure, that of a shepherd, the gentle, kind, and sure care extended to God's people, who, as a shepherd, both rules and feeds them. The closing verse shows that the blessings mentioned are spiritual.
Psalms 24
Ps 24:1-10. God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship—the ark, as requiring the most profound homage to the glory of His Majesty.
1. fulness—everything.
world—the habitable globe, with they that dwell—forming a parallel expression to the first clause.
2. Poetically represents the facts of Ge 1:9.
3, 4. The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character.
hill of the Lord—(compare Ps 2:6, &c.). His Church—the true or invisible, as typified by the earthly sanctuary.
4. lifted up his soul—is to set the affections (Ps 25:1) on an object; here, vanity—or, any false thing, of which swearing falsely, or to falsehood, is a specification.
5. righteousness—the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.
6. Jacob—By "Jacob," we may understand God's people (compare Isa 43:22; 44:2, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."
7-10. The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
10. Lord of hosts—or fully, Lord God of hosts (Ho 12:5; Am 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Jos 5:14; 1Ki 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God.
Psalms 25
Ps 25:1-22. The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics.
1. lift up my soul—(Ps 24:4; 86:4), set my affections (compare Col 3:2).
2. not be ashamed—by disappointment of hopes of relief.
3. The prayer generalized as to all who wait on God—that is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Sa 22:9).
4, 5. On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.
6, 7. Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.
8, 9. upright—acting according to His promise.
sinners—the general term, limited by the meek—who are penitent.
the way—and his way—God's way of providence.
9. in judgment—rightly.
10. paths—similar sense—His modes of dealing (compare Ps 25:4).
mercy and truth—(Job 14:1-22), God's grace in promising and faithfulness in performing.
11. God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Ps 9:10) in pardoning sin, and the greatness of sin renders pardon more needed.
12, 13. What he asks for himself is the common lot of all the pious.
13. inherit the earth—(compare Mt 5:5). The phrase, alluding to the promise of Canaan, expresses all the blessings included in that promise, temporal as well as spiritual.
14. The reason of the blessing explained—the pious enjoy communion with God (compare Pr 3:21, 12), and, of course, learn His gracious terms of pardon.
15. His trust in God is fixed.
net—is frequently used as a figure for dangers by enemies (Ps 9:15; 10:9).
16-19. A series of earnest appeals for aid because God had seemed to desert him (compare Ps 13:1; 17:13, &c.), his sins oppressed him, his enemies had enlarged his troubles and were multiplied, increasing in hate and violence (Ps 9:8; 18:48).
20. keep my soul—(Ps 16:1).
put my trust—flee for refuge (Ps 2:12).
21. In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer— integrity, &c.—to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.
22. Extend these blessings to all Thy people in all their distresses.
Psalms 26
Ps 26:1-12. After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, the Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assurance of God's favor.
1. Judge—decide on my case; the appeal of innocence.
in mine integrity—freedom from blemish (compare Ps 25:21). His confidence of perseverance results from trust in God's sustaining grace.
2. He asks the most careful scrutiny of his affections and thoughts (Ps 7:9), or motives.
3. As often, the ground of prayer for present help is former favor.
4-8. As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worship.
6. wash mine hands—expressive symbol of freedom from sinful acts (compare Mt 27:24).
8. the habitation of thy house—where Thy house rests, as the tabernacle was not yet permanently fixed.
honour dwelleth—conveys an allusion to the Holy of Holies.
9. Gather not, &c.—Bring me not to death.
bloody men—(compare Ps 5:6).
10. Their whole conduct is that of violence and fraud.
11, 12. But, &c.—He contrasts his character and destiny with that of the wicked (compare Ps 26:1, 2).
12. even place—free from occasions of stumbling—safety in his course is denoted. Hence he will render to God his praise publicly.
Psalms 27
Ps 27:1-14. With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance.
1. light—is a common figure for comfort.
strength—or, "stronghold"—affording security against all violence. The interrogations give greater vividness to the negation implied.
they stumbled—"they" is emphatic; not I, but they were destroyed.
3. In the greatest dangers.
in this—that is, then, in such extremity.
4, 5. The secret of his confidence is his delight in communion with God (Ps 16:11; 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Ps 5:7). There he is safe (Ps 31:21; 61:5). The figure is changed in the last clause, but the sentiment is the same.
6. head be lifted up—I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.
7. Still pressing need extorts prayer for help.
cry with my voice—denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.
8. The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor (Ps 105:4).
9. Hide not, &c.—(Ps 4:6; 22:24). Against rejection he pleads former mercy and love.
10. In the extremity of earthly destitution (Ps 31:11; 38:11), God provides (compare Mt 25:35).
11. thy way—of providence.
a plain path—(Ps 26:12).
enemies—literally, "watchers for my fall" (Ps 5:8).
12. will—literally, "soul," "desire" (Ps 35:25).
enemies—literally, "oppressors." Falsehood aids cruelty against him.
breathe out—as being filled with it (Ac 9:1).
13. The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed.
to see—is to experience (Ps 22:17).
14. Wait, &c.—in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.
Psalms 28
Ps 28:1-9. An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people.
1. my rock—(Ps 18:2, 31).
be not silent to me—literally, "from me," deaf or inattentive.
become like them, &c.—share their fate.
go down into the pit—or, "grave" (Ps 30:3).
2. lift up my hands—a gesture of prayer (Ps 63:4; 141:2).
3. Draw me not away—implies punishment as well as death (compare Ps 26:9). Hypocrisy is the special wickedness mentioned.
4. The imprecation is justified in Ps 28:5. The force of the passage is greatly enhanced by the accumulation of terms describing their sin.
endeavours—points out their deliberate sinfulness.
5. Disregard of God's judgments brings a righteous punishment.
destroy... build... up—The positive strengthened by the negative form.
6. supplications—or, "cries for mercy."
7. The repetition of "heart" denotes his sincerity.
8. The distinction made between the people.
their strength—and the anointed—may indicate Absalom's rebellion as the occasion.
9. The special prayer for the people sustains this view.
feed them—as a shepherd (Ps 23:1, &c.).
Psalms 29
Ps 29:1-11. Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions.
1. Give—or, "ascribe" (De 32:3).
mighty—or, "sons of the mighty" (Ps 89:6). Heavenly beings, as angels.
2. name—as (Ps 5:11; 8:1).
beauty of holiness—the loveliness of a spiritual worship, of which the perceptible beauty of the sanctuary worship was but a type.
3. The voice of the Lord—audible exhibition of His power in the tempest, of which thunder is a specimen, but not the uniform or sole example.
4. powerful... majesty—literally, "in power, in majesty."
5, 6. The tall and large cedars, especially of Lebanon, are shivered, utterly broken. The waving of the mountain forests before the wind is expressed by the figure of skipping or leaping.
7. divideth—literally, "hews off." The lightning, like flakes and splinters hewed from stone or wood, flies through the air.
8. the wilderness—especially Kadesh, south of Judea, is selected as another scene of this display of divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur.
9. Terror-stricken animals and denuded forests close the illustration. In view of this scene of awful sublimity, God's worshippers respond to the call of Ps 29:2, and speak or cry, "Glory!" By "temple," or "palace" (God's residence, Ps 5:7), may here be meant heaven, or the whole frame of nature, as the angels are called on for praise.
10, 11. Over this terrible raging of the elements God is enthroned, directing and restraining by sovereign power; and hence the comfort of His people. "This awful God is ours, our Father and our Love."
Psalms 30
Ps 30:1-12. Literally, "A Psalm-Song"—a composition to be sung with musical instruments, or without them—or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (1Ch 21:26-30; 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, De 20:5), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2Sa 5:11; 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer.
1. lifted me up—as one is drawn from a well (Ps 40:2).
2. healed me—Affliction is often described as disease (Ps 6:2; 41:4; 107:20), and so relief by healing.
3. The terms describe extreme danger.
soul—or, "myself."
grave—literally, "hell," as in Ps 16:10.
hast kept me... pit—quickened or revived me from the state of dying (compare Ps 28:1).
4. remembrance—the thing remembered or memorial.
5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
6, 7. What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare Ps 22:24; 27:9).
7. troubled—confounded with fear (Ps 2:5).
8-11. As in Ps 6:5; 88:10; Isa 38:18, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (Am 5:16) wailing.
11. sackcloth—was used, even by kings, in distress (1Ch 21:16; Isa 37:1) but "gladness," used for a garment, shows the language to be figurative.
12. Though "my" is supplied before "glory" it is better as in Ps 16:9, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him.
Psalms 31
Ps 31:1-24. The prayer of a believer in time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his attention, till, in the assurance of strong but submissive faith, he rises to the language of unmingled joyful trust and exhorts others to like love and confidence towards God.
1. Expresses the general tone of feeling of the Psalm.
2-4. He seeks help in God's righteous government (Ps 5:8), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," &c., (compare Ps 17:2; 18:2, 50; 20:6; 23:3; 25:21).
5, 6. commit my spirit—my life, or myself. Our Saviour used the words on the Cross [Lu 23:46], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare De 32:21; 1Co 8:4).
7. hast known my soul, &c.—had regard to me in trouble.
8. shut me up... enemy—abandon to (1Sa 23:11).
large room—place of safety (compare Ps 18:19).
9, 10. mine eye, &c.—denotes extreme weakness (compare Ps 6:7).
grief—mingled sorrow and indignation (Ps 6:7).
soul and... belly—the whole person.
10. Though the effects ascribed to grief are not mere figures of speech— spent... consumed—must be taken in the modified sense of wasted and decayed.
iniquity—or, suffering by it (see on Ps 40:12).
11. among—or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,
12. he is forgotten as one dead, and contemned as a useless broken vessel.
13. For—introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes.
14-18. In his profession of trust he includes the terms of the prayer expressing it.
15. times—course of life.
deliver... hand—opposed to "shut me up," &c., of Ps 31:8.
16. Make... shine—(Compare Nu 6:25; Ps 4:6). Deprecating from himself, he imprecates on the wicked God's displeasure, and prays that their virulent persecution of him may be stopped.
19-21. God displays openly His purposed goodness to His people.
20. the secret of thy presence—or, covering of Thy countenance; the protection He thus affords; compare Ps 27:5 for a similar figure; "dwelling" used there for "presence" here. The idea of security further presented by the figure of a tent and a fortified city [Ps 31:21].
22. For I said—literally, "And I said," in an adversative sense. I, thus favored, was despondent.
in my haste—in my terror.
cut off... eyes—from all the protection of Thy presence.
23, 24. the Lord... proud doer—literally, "the Lord is keeping faith," that is, with His people, and is repaying, &c. Then let none despair, but take courage; their hopes shall not be in vain.